
Class IB V4- 1 Q 

Book _ >Q <&£" 
84-3 



RECOMMENDATIONS. 



Recommendation of the Association of Methodist Preachers 
stationed in Philadelphia, 

Resolved, That this meeting have heard with much satis- 
faction that Messrs. Sorin & Ball intend publishing an edi- 
tion of Smith's Lectures, and that we recommend the work 
to the Christian community, and especially to the ministry, 
as one of very superior worth. 
By order of the meeting, 

WM. WIGGINS, President. 
JOHN S. INSKIP, Secretary. 

Philadelphia, Feb. 8th, 1843. 

It is with no ordinary pleasure that I learn that Messrs. 
Sorin & Ball, are putting to press Smith's Lectures on the 
Sacred Office. I know of no work in the same class of theo- 
logical literature that can bear any comparison with it. It 
was my good fortune to possess it at an early period of my 
ministerial studies; and if the high regard which I entertain 
for the work may appear to be enthusiastic, it must be attri- 
buted to the advantages which I am conscious my mind and 
heart have received from its early study, and frequent reading. 
For more than twenty years it has been a prominent book in 
my library, and when I have desired to do much good to my 
young brethren in the ministry I have loaned my copy to 
them. 

Not only is it a work of precious worth to a minister, but 
official men, in every department of the church of Christ, 
might, in its perusal, derive from it much of the temper of 
Him " who went about doing good." 

J. KENNADAY. 

From an examination of the work mentioned above, I hear- 
tily concur in the recommendation of the Rev. Mr. Kennaday. 

GEORGE B. IDE, 
Pastor of First Baptist Church, Philadelphia. 
1 



ii RECOMMENDATIONS. 

Smith's Lectures on the Sacred Office was one of the first 
books placed in my hand after I commenced my ministry, 
and I suppose it is one of the best books to benefit the heart, 
at the same time that it improves the mind; and as i has 
been some time out of print, the republication of it will be 
rendering a good service to the church, and especially to the 
younger part of her ministry. 

JOSEPH CASTLE, 
Pastor of the Union M. E. Church, Phila. 

I have read several of these lectures, and have given the 
whole of them a cursory examination, and can most cordially 
recommend their republication. I shall possess myself of the 
book as soon as possible, and hope to peruse it with interest 
and profit. No minister of the gospel or candidate for the 
sacred office can read it without benefit to his own soul, or 
the souls of those committed to his charge. 

COR. C. CUYLER, 
Pastor Second Pres. Church, Philadelphia. 

Middletown, Feb. 21, 1843. 
Messrs Sorin & Ball, 

I am rejoiced to learn that you are about to reprint that 
valuable work, Smith's Lectures on the Sacred Office. The 
work is too well known to need any specific recommendation 
from me; suffice it, therefore, to say, that it will give me great 
pleasure to learn that the publication meets with that encou- 
ragement, which its merits so richly deserve. I hope sin- 
cerely that the clergy will supply themselves at once with a 
book so well adapted to assist them in their sacred calling. 
I am, gentlemen, 

Yours, very respectfully, 

JOSEPH HOLDICH. 

I cheerfully concur in the favourable opinion expressed by 
my friend Professor Holdich in reference to Smith's Lectures. 
It is now many years since I read that work, but I retain 
the strong impression then made upon my mind, that no trea- 
tise upon the subject, which has fallen under my observation, 
is better adapted to produce in ministers of the gospel a 
lively sense of the responsibilities of their calling. My re- 
collections of the didactic portions of this book are less dis- 
tinct, but still they are so favourable to its claims that I can- 
not doubt, its general circulation will prove highly useful to 
the class of men for whom its lessons are chiefly designed. 

STEPHEN OLIN. 



RECOMMENDATIONS. iii 

Messrs Sorin & Ball, 

In reply to your request, I take great pleasure in saying, 
that at several different periods, during a ministry of thirty 
years, I have read and studied with intense interest, and I 
trust not without profit, the work of Dr. Smith on the Sacred 
Office, which you propose republishing. It is some time since 
I last read the work, and I would not be understood as en- 
dorsing every thing in it. As a whole however, I would most 
unhesitatingly recommend it, as well worthy careful and re- 
peated perusal, by every Christian minister. 

H. B. BASCOM. 
Transylvania University, 

March 1, 1843. 
Smith's " Lectures on the nature and end of the Sacred 
Office, &c." I have long regarded as admirably suited to 
promote, among ministers and people, personal piety and 
zeal for the salvation of souls. And though " that torpid 
indifference to religion," which the author then mourned, as 
"unhappily pervading all ranks of people," has, in some 
degree, passed away; yet the work, to which it gave rise, 
will be found to teach lessons as valuable and interesting now 
as ever. 
Feb. 16th, 1843. ROBERT EMORY. 

I concur fully with President Emory's opinion in regard to 
the value of " Smith's Lectures on the Sacred Office." 

JOHN M'CLINTOCK. 
Dickinson College, 
Feb. 16th ; 1843. 

Baltimore, 22d Feb. 1843. 
Messrs Sorin & Ball, 

It affords me pleasure to learn that you are about to repub- 
lish that excellent book for Pastors, Smith's Lectures on the 
Sacred Office. It was among my earliest and most profitable 
reading on this important subject. The edition I have was 
reprinted by the venerable Abner Neal, on the recommenda- 
tion of the Baltimore Annual Conference, in the year 1810. 
It has been out of print for many years, and, in this crisis, 
will be an acceptable and useful book to our ministers and 
people. I hope it will have an extensive circulation. 
Yours, very truly, 

THO. B. SARGENT. 
Messrs. Sorin & Ball, 

I am much gratified 'to learn that you are about to publish 
Smith's Lectures on the Sacred Office. For more than 
twenty-five years it has afforded me instruction and encou- 



iv RECOMMENDATIONS. 

ragement in the discharge of ministerial duty; and it has 
often been a cause of regret that my younger brethren in the 
ministry, to whom I have recommended the work, had it not 
in their power to possess themselves of a copy, owing to the 
fact of its being out of print. 

I most cordially recommend it to all who are engaged in, 
or preparing for the work of the ministry, as a book admirably 
adapted to inspire with evangelical sentiments and feelings, 
and to promote a truly catholic spirit. 

SOLOMON HIGGINS. 
Philadelphia, Feb. 9th, 1843. 

My acquaintance with " Smith's Lectures" — which, how- 
ever, is but recent and partial — assures me that the work de- 
serves to be warmly recommended and widely circulated. 

THOS. H. STOCKTON, 

March 2d, 1843. 






SMITH'S LECTURES. 



L ECTURES 



OlST THE 



NATURE AND END 



OF THE 



SACRED OFFICE, 



AXD OX THE 



DIGNITY, DUTY, QUALIFICATIONS AB CHARACTER 



SACRED ORDER. 



BY JOHN SMITH, D.D 

ii 

OXE OF THE HISTSTERS OF CAMPBELTOJf. 



PHILADELPHIA: 

SORIN & BALL, PUBLISHERS, 

No. 311 Market, above Eighth Street. 

1843. 



3 



jJ«D) 










r^DBEW THSOIOQL... 
'ttkifttfi i 



<N 24 1808 



T. K. & P. (J. COLLINS, PMH eks, 
No. 1 Lodge Alley. 



PREFACE. 



About fifteen years ago, the writer of the fol- 
lowing sheets, having been appointed to preach 
before the Annual Meeting of the Synod of Argyll, 
was led, by this circumstance, to cast his eye on 
such books as fell in his way, relative to the Na- 
ture and End of the Sacred Office. He was dis- 
appointed in not finding that any treated of the 
subject fully and in a distinct and regular manner. 
He thought it might be of use to the cause of reli- 
gion in general, and especially to young divines, to 
have the nature, extent and importance of those 
duties which the ministers of religion are called to 
discharge, and of that character which they are 
called to bear, delineated and exhibited in one 
connected view. With trfis 'impression upon his 
mind, he laid down his plan, and filled it up with 
the most important thoughts which occurred to him 
upon the different parts of unsupported occasionally 
by the sentiments of others on the same subject. 

But the greatest difficulty still remained. The 
Scriptures, from which he wished to take his 
view of the Nature of the Sacred Office, seemed 
to him to point out a higher walk than what is 
sometimes pursued: and, while he wished to point 
to the same path, he was afraid that what was 



x PREFACE. 

really a labour of love, might be considered by 
some as a censure. In order to get over this diffi- 
culty, and to avoid the imputation of assuming 
more than belonged to him, he wished to publish 
these discourses under the veil of a feigned name, 
as the supposed lectures of a teacher of former 
times;* to whose age and manner of thinking and 
acting, some things contained in them might ap- 
pear more suitable than to the fashion of the pre- 
sent times. But some of his friends, for whose 
judgment he has the utmost deference, urged him 
to strip them of this little machinery, and to speak 
in his own name. The times determined him to 
comply, and to bear any animadversion, if such 
awaited him, for having discharged what he con- 
sidered as his duty, and the duty of all who are 
engaged in the same cause; which is, to provoke 
one. another to love and to good ivorks. 

The times are awful, almost beyond example. 
A justly offended God threatens to deprive us, as 
he did our neighbours, of that holy religion, of 
which too many have little more than the name 
and mere profession; and all our national efforts 
are vain, if his favour is not first obtained. Our 
only safety lies in effecting a reconciliation with 
him, by repentance and reformation of manners. 
And, in this work, the ministers of religion should 

* Of St. Columba, the venerable Abbot of Iona, and the Apos- 
tle and Patron Saint of the Ancient Scots; an account of whose 
life was intended to be prefixed to them, but which is now pub- 
lished apart. 



PREFACE. xi 

take the lead, and stir up all the spirit that is in 
them. " Nunc omnes vocat ultimus labor." The 
axe is laid to the root of the tree, and we may fear 
it will be cut down, if it bear no more and better 
fruit. We, it is to be feared, as well as the people, 
if weighed in the balance, will be found wanting. 
What though our morals should be allowed to be 
correct, and our doctrines to be pure, may we not 
still be wanting in what is no less absolutely neces- 
sary, especially at present, strenuous exertion and 
ardent zeal? Have not we, conforming ourselves 
too much to the fashion of the times, fallen from 
our first love, as well as the people? And does not 
the voice of Providence sound in our ears, as well 
as in theirs, Repent, and do the first works, or else 
1 will come quickly? 

True religion is at a low ebb; and both open 
enemies and secret foes attempt to destroy the little 
of it that remains. But, if we exert ourselves, it is 
impossible to say what we may yet effect. The 
best, and the greatest number too, I trust, are yet 
disposed to show favour to religion, and capable of 
being roused to support it, if we raise our voice 
aloud, and awake them. Zeal and exertion may 
yet save us. By zeal and exertion, a very small 
number once converted the whole nation to Chris- 
tianity; and, by the like means, through the bless- 
ing of God, we may yet effect a task much less 
arduous than theirs. The laws of our country 
support us; and ttie rich and great, if they know 
even their worldly interest, will encourage our 
zeal, and co-ope/ate with our exertion; for they 



xii PREFACE. 

may now see, that, on the existence of religion, 
their existence too depends. The poor will ap- 
plaud our zeal, and listen with pleasure to our 
more animated strain of preaching. For, what 
have they remaining, if fashionable philosophy and 
novel doctrines should succeed in taking away 
from them the consolations of religion? 

Although the following sheets relate chiefly to 
the Sacred Order, it is hoped they may be perused 
by others also with advantage. All Christians, in 
all stations, should consider themselves as persons 
who expect soon to be priests and kings unto God; 
and should be concerned to promote his glory, and 
their own salvation, by giving every aid in their 
power, to the revival of a spirit of piety, devotion 
and religion. In such a period as the present, they 
should rouse themselves up from that torpid indif- 
ference to religion, which has unhappily pervaded 
all ranks of people, and endeavour to rekindle the 
decaying flame, lest either the lamp should of itself 
go out, or lest God should, in judgment, remove 
the candlestick out of its place. How dark and 
full of horror would be the night that should then 
ensue! Should the sun be torn from the firma- 
ment, the world would not be in so dismal a state, 
as that in which it would be left, if the light of 
Christianity should be extinguished, and only the 
dim taper of reason substituted in its place. This 
taper, which owes all its boasted light to borrowed 
beams, would be of little avail, if the sun should 
set. The human mind would soon be debased by 
the grossest superstition, and true most polished 



PREFACE. xiii 

nations would sink again into barbarism, ignorance, 
and idolatry. Such is the tendency of the spirit 
which is at present working, and of those princi- 
ples which are at present spreading. The danger 
of their prevalence is great and urgent, and every 
lover of mankind should do all in his power to 
oppose them. This is a duty which admits of no 
delay, and calls for every exertion. If the follow- 
ing pages shall, in the smallest degree, contribute 
to rouse pastor or people to a higher sense of their 
duty and their danger, and to a greater regard for 
religion, the author has his wish. In any event, 
he has the present satisfaction, and expects the 
future reward, of having intended well. 

May God endow all Christians with the spirit of 
their calling, and with a warmer zeal for Chris 
tianity! May he endow all ministers of the gospel 
with the spirit of their office! And, as he has or- 
dained them to be the light of the world, may their 
light so shine before men, that they, seeing their 
good works, may glorify their Father who is in 
heaven! 



CONTENTS. 



Page 
Lecture I. Introduction. — Of the nature and end of the 
sacred office, and the qualifications neces- 
sary for the discharge of it, - - 17 
II. That a minister of the gospel should be a 

man of prudence, - - -22 

III. That he should be a man of knowledge, 27 

IV. That he should be a man of piety, 37 
V. That he should be a man of prayer, 44 

VI. That he should be a man of self-denial, 58 

VII. That he should be a man of heavenly-mind- 

edness, - - - 65 

VIII. That he should be a man of heavenly con- 
versation, - - - - 74 
IX. That he should be a man of a holy and ex- 
emplary life, ... 86 
X. That he should be a man of meekness and 

lowliness of mind, - - 96 

XI. The same subject continued, - - 107 

XII. That he should be a man of zeal and dili- 

gence, - - - 114 

XIII. The same subject continued, - 127 

XIV. That he should be a man of intense love to 

his people, - 133 

XV. That he should be a man of sympathy and 

sensibility of soul, - 141 

XVI. That he should be a man of faithfulness in 

declaring the whole counsel of God, 150 



xvi CONTENTS. 

Page 
XVII. The same subject continued, 157 

XVIII. That he should be attentive to clearness of 

method and plainness of style, 170 

XIX. That he should be attentive to proper enun- 
ciation and action in the delivery of his 
sermons, - 178 

XX. That he should be at pains to repeat, and 

not read his sermons, - - 190 

XXI. That a minister of the gospel should be so- 
licitous about the success of his labours, 199 
XXII. That he should be attentive to the daily du- 
ties of his function. — 1. Catechising, 203 

XXIII. Continued.— 2. Pastoral visits, 214 

XXIV. Continued.— 3. Visiting the sick, 220 
XXV. Continued.— 4. Discipline, &c. 229 

XXVI. That he should be attentive to domestic du- 
ties, or family religion, - - 240 
XXVII. Of the relaxations of a minister of the gos- 
pel, ... - 247 
XXVIII. Of the duty of attending to the ordination 

and discipline of the sacred order, 261 

XXIX. Address to candidates for the ministry, 269 



LECTURES 



ON THE 



SACRED OFFICE OF THE GOSPEL 
MINISTRY. 



LECTURE I. 

INTRODUCTION OF THE NATURE iSB END OF THE SACKED OF- 
FICE, AND THE QUALIFICATIONS NECESSARY FOR THE DIS- 
CHARGE OF IT. 

My dear Brethren, 

When we put others in mind of their duty so often, 
it cannot surely be improper to be sometimes admo- 
nished of our own. •* It is readily allowed (may some 
one say); but what right have you to assume the office?" 
I claim no peculiar right to it, my dear brother; nor 
do I set about it from any vain persuasion of being pos- 
sessed of any sanctity or talents superior to yours. No; 
to speak in a becoming manner of the most august of- 
fice under heaven, and to address the most venerable of 
the sons of men, would, I well know, require gifts and 
graces which heaven has not yet been pleased to bestow 
on me. And if any other had stood forth to discharge 
a duty, which all must allow to be proper, and which 
some will deem to be necessary, 6r at least to be season- 
able, I should have gladly sat down at his feet and lis- 
tened. For I am sensible that I need the counsel which 
I give, much more, perhaps, than the greater part of 
those who may receive it; and, therefore, a sense of its 
2 



18 LECTURE I. 

being a duty incumbent upon all of us, to admonish one 
another, and to provoke unto love and to good ivorks, 
is that alone which prompts me to undertake this labour of 
love at present.* In the prosecution of it, I am aware I 
must, like many other preachers, endure a degree of self- 
reproach, for falling short of that holiness, or moral excel- 
lence, which I reckon my duty to recommend. But 
this pain I shall willingly endure, if I may be able to 
persuade others, or myself, to a greater degree of dili- 
gence in our calling than we have hitherto attained. 
And, as I would utter nothing inconsistent with that re- 
spect and regard which I feel for my brethren, so I hope 
to be forgiven if I speak my sentiments also with that 
undisguised freedom which may be justly expected from 
the character which we all bear; for we are all ambassa- 
dors for Christ. 

Ambassadors for Christ! how august the title! how 
high the character! What may not God and men ex- 
pect from those who are called to the honour of bearing 
it! The idea suggests at once everything that is vene- 
rable, everything that is holy. It directs us to look for 
qualifications of the highest order; for a conduct of the 
purest kind. For, if stations of honour and trust among 
men require persons of knowledge, fidelity, zeal, and 
the like accomplishments, to fill them, much more does 
our office require that we should be possessed of quali- 
fications corresponding, in some measure, to the high 
and holy vocation wherewith we are called. 

By taking a particular view of this calling, and of these 
qualifications, we shall be able to discover, not only 
what we are, but likewise what we ought to be. Let 
us therefore enter upon this survey with impartiality and 
candour: let us have an eye to our own heart and con- 
duct as we go along, that we may see in what things 

* Nee prerogativa mihimet scientiae, si haec meis consacerdotibus 
charitatis intuitu praerogem, vindicabo, aut vitse perfectae me esse 
fateor, cum de vita perfecta alios moneo; sed polius cum haec ad il- 
los loqui audeo, simul cum illis quae loquor audiam. D. Ambros. 
de Dign. Sacerd. 



LECTURE I. 19 

we are deficient, and that we may rouse up our faculties 
to acquire, or to excel in every accomplishment that 
should be found in the sacred character of the ministers 
of Jesus. 

Of the nature and end of the sacred office, much 
needs not here be said. It has been the general prac- 
tice of all nations to have a distinct order of men set 
apart and consecrated, in order to officiate and preside 
in holy things, and to instruct men in moral and religious 
duties. This is more especially the case under the gos- 
pel dispensation. In the gospel we are told that the 
whole world lieth in wickedness; that Christ came to 
call it to repentance and salvation; and that to his apos- 
tles, and their followers, he hath committed the minis- 
try of reconciliation. Jls my Father hath sent me, 
even so send I you. The great end, therefore, of the 
Christian ministry, is, after the example of Christ, to 
teach and persuade men to be holy and happy. So it 
clearly appears to be, from our Saviour's commission to 
the apostle of the Gentiles; / send thee, to open their 
eyes, and to turn them from darkness to light, and 
from the power of Satan unto God, that they may re- 
ceive forgiveness of sins, and inheritance among them 
which are sanctified, by faith that is in me:* The 
end of every other office is the attainment of some tem- 
poral good; this alone proposes eternal felicity. The im- 
portance of every other office, therefore, falls as far short 
of this, as threescore and ten years fall short of eternity. 

With regard to the qualifications requisite for this of- 
fice, and the proper manner of discharging it, the pre- 
cepts and example of Christ, and of his apostles, are 
the best, and indeed the only rule to direct us. Now 
these precepts enjoin us, and these examples teach us, 
to be watchful and wise, or prudent and circumspect, 
in all our conduct. They require of us to have light and 
knowledge ourselves, that we may be qualified to teach 
others, and not be as the blind leading the blind, lest we 
should both fall into the ditch. They require of us to 

* Acts xxvi. 17, 18. 



20 LECTURE I. 

have our own minds entirely filled with piety ', that we 
may be as salt to preserve the rest of the world from 
corruption. They require of us to be given to prayer, 
as the best means of preserving ourselves from the danger 
of temptation, and of obtaining the favour of God, both 
to ourselves and others. They bid us set our affections 
on the things that are above, and show a heavenly -mind- 
edness becoming our hopes and high profession. They 
require of us to be holy in our conversation, exemplary 
in our life, and meek and lowly in our mind. They 
require of us the warmest zeal for the glory of God, the 
most intense love to the souls of men, and the strongest 
sensibility and sympathy for their temporal and spiritual 
necessities. They require of us to declare the whole 
counsel of God with fidelity, plainness, force and grace- 
fulness; speaking from the abundance of the heart, and 
solicitous about the success of our labours. They re- 
quire of us to be attentive to the daily duties of our 
office, teaching in season and out of season, and from 
house to house, exhorting, reproving, comforting, and 
maintaining discipline and order, according to the va- 
rious exigencies of each one of that flock over which 
the Holy Ghost hath made us overseers. Moreover, 
they require of us to be mortified and self-denied, and 
not to conform ourselves to the world, either in its sinful 
pursuits or vain amusements, but to the example of our 
Lord, and to the precepts of his gospel; and charge us 
to suffer none who will not do all this to have lot or 
part in the holy office. 

Such, my brethren, are our Master's and his apostles' 
precepts, in regard to the qualifications requisite for the 
sacred office, and the proper manner of discharging it: 
and we shall have frequent occasion to see, in the sequel, 
that in their own lives they were all exemplified. The 
office is still the same, and the same qualifications are 
required of all who come forward to serve in it. The 
sum of these is, to be as holy as possible ourselves, and 
as diligent and zealous as possible, to make others also 
holy. 

To have always this clear and fixed view of the end 



LECTURE I. 21 

of our office, would be of great moment towards enabling 
us to discharge aright all its duties. It would direct us 
what to say, and how to say it, so as may best answer 
the purpose. It would furnish us with a just standard 
for estimating every thought, and teach us what to re- 
ceive, and what to reject, when we compose our ser- 
mons. This, if duly attended to, would lead us to the 
most useful and interesting subjects, to the most cogent 
and convincing arguments, to the most earnest and 
affecting manner, and to the most powerful and persua- 
sive language. It would entirely banish from our pulpits 
those cold and unimportant disquisitions by which we 
make a show of learning, and those glittering and 
rhetorical harangues by which we make a parade of 
speech. It would make us anxious to edify and to per- 
suade, rather than to please or amuse, and to recommend 
our cause, and not ourselves, to those to whom we preach. 
Yes; for he whose only aim is to save souls, is in no 
danger of falling into those fatal, but common errors. 
To please or get applause, is never the object with him, 
but to convince, to pursuade, to profit. Wholly devoted 
to his heavenly office, he cares for nothing but what 
tends to make himself and others better and wiser. 

Be this, therefore, the star by which we shall ever 
direct our course; and let us keep our eye continually 
fixed upon it, if we wish to save our own souls and those 
that hear us. This premised, we go on to consider, in a 
more particular manner, the qualifications necessary for 
those who would discharge the sacred office aright, and 
be, not only in name, but in deed, the ministers of the 
gospel of Jesus. 



22 



' 



LECTURE II. 

THAT A MINISTER OF THE GOSPEL SHOULD BE A MAN OF PRU- 
DENCE. 

With a just and fixed view of the end of our office 
must ever be connected that prudence and good sense 
which is so necessary to conduct us through it. This is, 
I may say, the first requisite in a minister of the gospel. 
On this foundation must all the other parts of the sacred 
character be built, otherwise the superstructure will never 
stand. Without prudence, indeed, few or none of them 
have any value. Without prudence, learning and elo- 
quence are so far from being useful, that they too often 
do harm. Without prudence, zeal may degenerate into 
fury, and piety itself into fanaticism or mental delusion. 
In a word, without the spirit of wisdom and a sound 
mind, a minister, whatever may be his other gifts and 
graces, will be more likely to prejudice the cause of the 
gospel, than to do it real or essential service. 

It is with reason, therefore, that we are required to be 
watchful and circumspect in all things, to take heed to 
ourselves, and to be wise as serpents, as well as to be 
innocent as doves.* The vast importance of our office 
indispensably requires us to be so. Yes, my brethren, 
when we sail over a stormy and tempetuous sea, in a ves- 
sel which bears so precious a cargo (if I may so speak) as 
the souls of immortal beings, and when we have taken 
upon us to pilot this vessel to the port, and to steer her 
through the rocks and shallows in which we are in so 
much danger of making shipwreck; heavens! what skill 

* 2 Tim. iv. 5. Luke xv. 3. 



LECTURE II. 23 

and prudence must be necessary for a post of such ha- 
zard and trust, in order to make a happy voyage, and save 
our own souls and those of others! 

Take any other view which you please of our office, 
and you will find that it always calls for the most con- 
summate prudence. Yes, my brethren, when we fight 
with principalities and powers, for the great prize of im- 
mortality, and take upon us to lead a band of souls, in 
this holy warfare, to warn them of the assaults and stra- 
tagems of a powerful, artful, and invisible enemy, and of 
the no less formidable danger to which their own vicious 
inclinations and passions expose them; and when we, 
moreover, urge them to the necessary discipline and duty 
of their warfare, is not the highest prudence, even the 
wisdom that is from above, indispensably necessary, to 
make us acquit ourselves properly in so very important 
a station? 

Add to this, that the tempers, humours, and circum- 
stances of men, are so various; and the methods to be 
used for gaining them so different; the regard to time, 
place, and character, so much to be observed; and a nice 
discernment in all these matters so absolutely necessary, 
that a minister, of all the men in the world, has most 
need of perfect prudence, in order to conduct himself 
with propriety on every occasion, both in his private and 
public capacity. 

In his private capacity (if we may use the phrase in 
speaking of a minister), the prudence of an angel would 
hardly guard him from censure. If he is studious, re- 
tired, and reserved, some will call him morose, unsocial, 
and distant; if he is cheerful, fond of society, and ready 
to mix with the world, others will charge him with levity 
and profaneness; if a calm and cool temper be a predomi- 
nant feature in his character, he will be suspected of 
lukewarmness and indifference; and if he be warm, ear- 
nest, and animated, he will, by some, be called a bigot and 
enthusiast. Some will blame him if his sanctity is not 
more than human, while others quarrel with him only 
for being over-righteous. Thus, the Jews censured alike 
the austerity of the Baptist, and the familiarity of the Sa- 



24 LECTURE II. 

viour.* For John came neither eating nor drinking, and 
they said, he hath a devil. The Son of man came eating 
and drinking; that is, partaking of the innocent enjoy- 
ments of society, and they said. Behold, a man glutton- 
ous and a wine-bibber, a friend of publicans and sinners. 
So crooked and perverse a generation, (and the race will 
never be extinct,) are fitly compared to froward children 
in the market-place, who would not be pleased with either 
the merry or mournful songs of their associates. A min- 
ister, therefore, in order to give as little offence as possi- 
ble, must utter every word of his conversation with cau- 
tion, and order every step of his life with circumspection. 
Wherever he goes, he must take prudence hand in hand 
with him: and prudence, wherever she is guide, if not to 
man, at least to God, will always justify her children. 

In his public teaching, in like manner, it is prudence 
that must direct a minister in the choice of proper sub- 
jects, and in treating those subjects in a manner suited 
to the exigencies and capacity of his audience. It is 
prudence that must preserve him in his public, as well as 
in his private walk, from doing or saying anything that 
might give cause of offence, or that might be construed 
into such; that the ministry may not be blamed. 

But it is not only in his private life, and public teach- 
ing, that a minister has need of prudence. In every part 
of his intercouse with his people, he stands equally in 
need of it; particularly in maintaining discipline and order. 
His office calls on him to watch over every member of his 
flock, to preserve or recover them from sin and error, to 
instruct the ignorant, excite the negligent, confirm the 
weak, comfort the afflicted, satisfy the doubting, encou- 
rage the desponding, admonish and rebuke the disorderly. 
It calls on him to accommodate himself to every case, 
and to every capacity; that, if possible, he may direct and 
lead each and all under his care in the paths of everlast- 
ing salvation. And what virtue is there for which he has 
so much occasion in doing all this, as prudence? In a 
word, it is prudence, or good sense, that must for ever 

* Matt. xi. 18, 19. 



LECTURE II. 25 

direct him to the best means of arriving at the great end 
of his office, the saving of the souls committed to his 
care. 

Hence, in those emblematical representations which 
we have of ministers in the word of God,* we find that 
this makes always a principal part. With the face of the 
lion, of the eagle, and of the ox, in those symbolical 
figures, the face of a man is always conjoined. If the face 
of a lion denotes that we should have boldness and cou- 
rage ; if that of the ox denotes that we should have patience 
aud fitness for labour; and if the eagle, which has a pierc- 
ing eye, soars aloft and is swift in motion, denotes that we 
should be clear-sighted in the truths of the gospel, that 
we should have sublime sentiments of devotion, and be 
heavenly-minded, as well as zealous and active in duty; 
so the face of a man denotes, that we should be eminent- 
ly endowed with prudence and sagacity. And to show 
still more how necessary this virtue is in every part of 
our conduct, and in every department of our office, all the 
figures which constitute the emblem are represented as 
being full of eyes; to teach us that prudence must direct 
every step of our life, pervade every part of our office, 
and mix with every other ingredient in our character. In- 
deed, with all the other qualifications in the world, a min- 
ister without prudence should have nothing to do with the 
holy office. 

Accordingly, all religions, false as well as true, have 
required their sacred office to be filled with the wisest 
and best of human beings. " The first man," says the 
Vedam, or sacred book of the Bramins, " after his crea- 
tion, said to God, * There will be on earth a variety of 
occupations, and every man will not be fit for all; how 
then are men to be distinguished?' God answered him 
saying, • They who are endowed with the best intellects, 
and who discover the greatest prudence and propensity 
to virtue, are always to be Bramins, or ministers of re- 
ligion; let the rest be what they will.' " 

And justly might it be so ordained; for if (according 

* Ezek. i. 10. Rev. iv. 7, 8, &c. 



26 LECTURE II. 

to the dread observation of Plato*) the care of our flocks 
and herds is always committed to beings of a superior 
species, and not to a sheep, a goat, or a bull, the care 
of men (and more especially of the souls of men) requires, 
and deserves, not only the highest measure of prudence 
that falls to the share of mortals, but almost the wisdom 
of the gods or genii. The man, therefore, who aspires 
to this exalted calling, should aspire to the perfection of 
celestial natures, purify his soul from everything gross 
and earthly, subdue his appetites, regulate his passions, 
inform his understanding, and in all his demeanour, 
show a wisdom and prudence almost more than human. 
On the solid basis of prudence must even r other minis- 
terial qualification be built, if we wish to give beauty, 
strength, and permanency to the edifice. Of other natu- 
ral talents, I shall only say, that they are not to be dis- 
pensed with; while I mention prudence as the most 
essential. Indeed, where prudence is, the rest are sel- 
dom wanting.! 

* De Legib. I. iv. Vid. Julian. Ep. ad Themist. 
j- Nullum numen abest, si sit prudentia. — Juv. 



2T 



LECTURE III. 

THAT A MINISTER OF THE GOSPEL SHOULD BE A MAX OF KNOW- 
LEDGE. 

The first preachers of the gospel were divinely in- 
spired, and therefore under no necessity of acquiring 
knowledge by diligent application to study. But ever 
since Christianity has been fully established, the case 
has been otherwise; for God seldom or never works by 
miracle when ordinary means will serve. Now, there- 
fore, an early, close, and persevering application to 
study, must be maintained, and qualify men to become 
servants of God in the holy ministry. 

Accordingly, every well-ordered church, aware of the 
necessity of light and knowledge in those who are to dis- 
pense them to others, has always taken care to regulate 
the studies, and to examine into the learning of her pro- 
bationers. I take it for granted, therefore, my brethren, 
that you have gone through a regular course of all those 
studies which the church has wisely prescribed to her 
candidates, and that your minds have been furnished 
with at least a competent knowlege of all the branches 
of literature. I trust that, besides being thorough mas- 
ters of the language in which you are to exercise your 
ministry, you are not unacquainted with the learned lan- 
guages; especially those in which the Scriptures were 
originally written; and also with the most useful of the 
modern tongues. These open the treasures of learn- 
ing, and allow us to gather what we choose from every 
age and from every clime. I trust you have studied the 
politer parts of literature, and formed your taste on the 
best models of fine writing, and according to the justest 



28 LECTURE III. 

rules of criticism. These will enable you to discern 
and to relish the true beauties of writing; and, what is 
of more consequence, enable you to adorn your own dis- 
courses, and to give every sentiment the dress which 
best becomes it. 

I presume you have also learned the science of rea- 
soning justly, in order to assist your own faculties in 
the search of truth, and to enable you to propose it to 
others with force and clearness. You have also studied, 
I hope, the great volume which nature opens to your 
view, and which is so well calculated to inspire us with 
the most awful and sublime ideas of its Author. It is 
necessary, too, my brethren, that we study attentively 
human nature, in all its powers, passions, and affections, 
for which we should carefully consult our own breasts, 
observe men and manners, and get as thorough an ac- 
quaintance as we can with history. The history of 
different nations and of different ages, with their various 
characters, customs and manners, may teach us many 
important lessons for the direction of our own conduct, 
and furnish us with rich materials for the direction and 
improvement of others. The history of the church par- 
ticularly, in all its stages, and of those nations more 
immediately connected with it, will be of the utmost 
importance for understanding the Scriptures, in which 
there are so many allusions to the customs and man- 
ners of ancient times. 

We must especially study that science which teaches 
the importance of our moral principles, and shows us 
what is right and what is wrong; what leads to the truest 
enjoyment of life, and secures from its greatest evils. 
This will enable us to strip vice of all its gay and gaudy 
colours, to expose its ugly form and dire effects, and, at 
the same time, to show the amiableness and advantage 
of virtue. Thus science, important to all, is peculiarly 
so to us; for it is the handmaid of divinity. 

In sum, the knowledge of all these branches of edu- 
cation, with whatever else may be necessary to consti- 
tute the character of a man of letters, we ought to be 
possessed of to a considerable extent. They are the 



LECTURE III. 29 

avenue which leads to to the sanctuary, and no person 
ought to go in, or be permitted to go in, by any other 
path. 

But these acquisitions, my brethren, though useful 
and necessary, will bring you only to the outer court of 
the temple. A thorough acquaintance with the sacred 
Scriptures alone can entitle you to tread the sacred ground 
within. It is only by the constant and careful study of 
these, that your minds can be properly furnished for the 
work of the ministry: that you can hope to be approved 
by God, or serviceable to the souls of men. On these 
it becomes you therefore to meditate and give your- 
selves up to them wholly y as the great means of making 
the man of God perfect, and thoroughly furnished for 
his work. 

Give attendance to reading, was the advice of St. 
Paul to Timothy; and we have need to take it to our- 
selves. For a steward who has occasion constantly to 
dispense his stock, must be no less constantly adding 
to his store. Without a miracle, which the indolent 
has no ground to expect, the stock of knovjledge, when 
never replenished, must soon be exhausted. It is only 
by diligence on our part, that we may hope to see our 
endeavours blessed by God, and crowned with any 
share of success. It was after Peter had toiled all the 
night that Christ commanded his blessing, and gave the 
miraculous draught of fishes in the morning. 

We have mentioned the necessity of an early applica- 
tion to study, if we would attain to eminence or useful- 
ness in our calling. Indeed, without a strong passion 
for study in early life, there is little to be expected from 
riper years; for indolence in youth is sure to be suc- 
ceeded by ignorance and contempt in age. But we are 
never to satisfy ourselves with having studied in youth, 
or with that degree of knowledge which first procured 
us admittance to the ministry. Neither the previous 
preparation of a few years, nor the occasional subsequent 
fits of it, will by any means serve our purpose. The 
calls of duty, and a regard to character, require of us to 
advance in knowledge as well as in holiness, and never 



SO LECTURE III. 

to remit our application to study. If we have set out 
with moderate attainments, as is generally the case, we 
shall, without this continued application, become soon 
despised and useless. And if we have set out with a 
greater stock, we must aim at a greater degree of im- 
provement, in order to be of greater service to the church 
of God, and to the souls of men. We must neither waste 
our time in indolence, nor spend too much of it in any 
pursuit that is foreign to our calling. Indolence would 
soon benumb the powers of the mind, and other pursuits 
would endanger its immersion in worldly trifles, both 
which would be equally criminal. Yet one or other of 
these is too often the fate of such as are not intent on 
their proper business, and who consider not the pursuit 
of what is foreign to it as their reproach, and not their 
praise. 

The study of the Scriptures, especially, and of what- 
ever may be connected with them, as church history, 
systems of divinity, controversies, commentaries, and 
sermons, is our proper business, and deserves our first 
regard. It is from these we are to derive evidences 
of our faith, which will enable us to answer those who 
ask an account of it; to confute the errors of Jews, infi- 
dels, and such as depart from the faith; and, in a word, 
to gainsay all its adversaries. It is true we are not to seek 
for occasions of disputing about either the evidences or 
doctrines of our religion; but as we are liable to be at- 
tacked on both, it must be a very unhappy case if we 
cannot both defend and conquer. As the light subdues 
the darkness, so should our superior knowledge of the 
truth scatter every cloud of ignorance and error. 

Yet the study of no controversy, however needful, 
should divert our chief attention from what is of still 
higher moment, the thorough knowledge of practical 
religion. For this is the foundation of being good our- 
selves, and of doing good to others. It is this knowledge 
that will effectually teach us, that the great business of 
this transitory life is to prepare for another; and this 
preparation consists in the love of God and man, 
and in the practice of holiness and virtue. It is this 



LECTURE III. 31 

that will teach us, that the means of attaining to those 
dispositions are, a deep conviction of their absolute and 
eternal necessity, a deep conviction of our guilt and 
wickedness, a diligent and fervent application to God 
(through faith in a crucified Christ) for pardon and for 
grace; a constant use of the ordinances by which these 
are to be conveyed, and a watchful care over our heart 
and life. This, this alone is that saving knowledge on 
which depend our own souls and those under our minis- 
try; and we ought never to slacken our diligence in pur- 
suit of it, but to consider every moment as lost, which 
is not devoted, either directly or indirectly, to the im- 
provement of our own souls, or to the advantage of our 
people. 

But is it necessary, my brethren, to urge a minister of 
the gospel to the pursuit of this knowledge; to study the 
Scriptures in which this knowledge is to be had, and to 
make himself thoroughly acquainted with the word of 
God? Cannot a sense of our duty attract us? Cannot 
the pleasure of such a study allure us? Even the idola- 
trous priests of the heathen nations, whose religion was 
only a chaos of fables, devoted themselves entirely to 
the study of these; living retired in their temples, and 
secluded from the world. Religion was their business, 
and therefore religion was their study; — religion was 
their pleasure. And shall we, my brethren, who are 
set apart for the study and service of a religion as far 
above theirs as heaven is above earth, shall we who are 
initiated into the mysteries of that glorious and com- 
fortable religion, which our gracious Redeemer brought 
down from the bosom of the God of love; shall we, I 
say, find no delight in learning and studying the sub- 
lime and important truths which it contains? Where 
was there ever so full and just an account of human 
nature, and of our truest interests in this and in another 
world? Where was there ever so clear an evidence of 
the certainty, or so lively and rational a description of 
the nature of a life to come? Where can we meet with 
any truths of so wonderful a nature and vast moment, 
as the incarnation, passion, resurrection, and ascension 



32 LECTURE III. 

of our Lord; the effusion of the Holy Spirit, and its 
miraculous and sanctifying operations? Here we read 
of the nature and office of angels, the apostacy, misery, 
and stratagems of devils, the fall and recovery of man, 
the various revolutions of religion, and the different and 
final fate of mankind. Here we have the most perfect 
system of morals, with the most powerful arguments and 
aids to engage us to the practice of them; and all this 
exemplified to us in the perfect model of the life of the 
holy Jesus. And shall not all these wonderful matters, 
into which even angels desire to look, engage our hearts, 
occupy our time, and challenge our attention? Are we 
permitted to drink of that pure river of the water of life, 
clear as crystal, which proceeds out of the throne of 
God and of the Lamb, and shall our souls have no 
relish for such heavenly entertainment? Shall we not 
ardently desire to satiate our minds with those delicious 
draughts of which even angels wish to partake? Is it 
possible that any of us can be so depraved as to grudge 
the time which we must necessarily devote to the study 
of the word of God? Or is it possible that we can satisfy 
ourselves with a superficial knowledge of those doctrines, 
which it is our business to explain? How then can we 
instruct the souls committed to our care? How can the 
people be acquainted with those truths to which their 
teachers themselves are so much disposed to be stran- 
gers? 

Let us, my brethren, look around us when we stand 
up in our churches, and for a moment reflect on our 
important situation. We are about to speak on matters 
of vast and eternal consequence, to a congregation of 
rational, accountable, and immortal creatures. The salva- 
tion or damnation of their souls, as well as our own, 
depends, in some measure, on the manner in which we 
are to act our part. Is it possible to conceive any situ- 
ation more awful and interesting? One should think that 
the most inconsiderate would be so impressed with the 
thoughts of it, as to make every possible preparation 
before he would enter into that place; and acquit himself 
with ill possible earnestness when actually engaged. 



LECTURE III. S3 

He who speaks (as he who painted) for eternity,* ought 
to be at all possible pains to do it well. 

Demosthenes would have that person branded as the 
pest of society, and the enemy of the commonwealth, 
who durst propose any thing in public which he had not 
first considered well, and pondered in private. But how 
much more presumptuous is it for a man, in the great 
business of salvation, to appear before the church, before 
angels, and before God himself, and to speak of the 
dread mysteries of redemption, without having secured 
beforehand every advantage which knowledge, study, 
and preparation could have possibly given him.t Not 
being master of his subject, is he not afraid of treating 
it in a loose and careless manner, so as to do justice 
neither to the subject, nor to souls, but rather nauseate 
the audience, damp their devotions, and vilify the holy 
ordinance of preaching? 

Think, O my soul, on the situation of that multitude 
of immortal beings, all come to hear from thee (some of 
them perhaps for the last time,) how they may be saved. 
Think of the high trust which God hath put in thy hands; 
but which he may not possibly allow thee to exercise be- 
yond this one precious opportunity. Are, therefore, the 
doctrints which thou art about to deliver suited to the 
exigencies of souls verging towards eternity? Are they 
suited to the capacities and circumstances of those who 
are to hear them? Have they a strong tendency to make 
them wiser and better, to enlighten and to reform, to 
sanctify and to save them? And can thy conscience say 
that this tendency is so strong as thou couldst have pos- 
sibly made it, if thy diligence had been greater? Have 
no pains been spared to make thyself master of thy sub- 

* " I paint for eternity," said Appelles, when asked why he took 
such pains upon his pictures. 

-j- Cogitet ille quantse molis est in ilia prsedicare societate, in 
cujus medio Dominus ille est, cui sol et luna famulantur, cui ad- 
sunt ministri ejus millia millium et decies centena millia! Quantse 
molis est regnum Christi erigere, et Satanae, palatia demoliri. Nic. 
Heming. de Pastore. 
3 



34 LECTURE III. 

ject, and to make it appear striking and important to thy 
hearers? Is thy own heart impressed with such a sense 
of thy doctrines, as to make thy concern visible to others, 
and so interest their hearts also in thy cause? If these 
questions cannot be answered in the affirmative, the con- 
science of the preacher must reproach him, the souls of 
his hearers must accuse him, and a righteous God on that 
day on which he will call him to give an account of his 
stewardship, will assuredly condemn him.* 

And just is the condemnation of that servant who 
proves unfaithful in such an office. For we, my breth- 
ren, like our master, are set for the rise or fall of many 
in Israel; so that none of us, if indolent or evil, can per- 
ish singly. Our guilt must be above measure aggra r 
vated, as, in our ruin, that of thousands is involved. We 
are the light of the wqrld, and if the beams which we 
shed be dim, how can the poor wanderer find his way? 
If, as is sometimes the case, he may not read, or if he can- 
not understand, in the devious paths of error, the unhappy 
wretch must perish; for there is no ray to direct his faint- 
ing eyes, there is no light in the lamp that should guide 
him. We are the eyes of the church, and if the eye be 
darkness, the whole body must be so too. We are the 
teachers of others, and should therefore be taught our- 
selves. Without this, the blind lead the blind, and both 
must fall into the pit. 

It is true, all cannot have great talents, extraordinary 
gifts, and an uncommon genius. But all ought to know 
Jesus Christ, and to be intimately acquainted with his 
law and his gospel. To attain to this and whatever else 
may be more immediately connected with our office, no 
study, no pains, no application should be spared; nor 
should any moment be lost in supine sloth, unnecessary 
sleep, or vain recreations. If the merchant shall compass 
sea and land in pursuit of riches, and the philospher in 
pursuit of science; if the husbandman shall toil all day, 
and the mechanic apply to his work from morning to 
night, that by the fruit of their labour they may live, shall 

* See Dr. Leechman's Syn. Serm. 



LECTURE III. 35 

not we be equally diligent to find the pearl of great price, 
and to attain to the knowledge of him, whom to know is 
life eternal? Shall we not be ashamed that the men of 
the world should be late and early, and all the day long, 
at their respective callings, if we are not equally intent 
on some part or other of ours? Devoted and set apart, 
as we solemnly are, to the sacred work of the ministry, 
shall we not, with all our heart and soul, attend to it as 
our only care; since we cannot otherwise expect to save 
our own souls or those of others? Shall we not seek for 
knowledge as for hidden treasure, and be equally careful 
to dispense it? If not, how inexcusable must we appear 
at the great day of the Lord? for this knowledge is not 
hidden from us, neither is it far off. It is not in heaven, 
that we should say, who shall go up for us to heaven, 
and bring it unto us, that we may hear and do it? Nei- 
ther is it beyond the sea, that we should say, who shall 
go over the sea for us, and bring it unto us, that we may 
do it? But it is very nigh unto us, it is in our hands, 
and should be in our mouths, and in our heart. To make 
any proficiency in this knowledge, however, it is neces- 
sary that our study shall be accompanied with piety, and 
with prayer.* 

* Baron Bielfeld (Elements of Universal Erudition, Vol. I.) has 
given the following analysis of the knowledge requisite for a minis- 
ter, in regard to preparation, theory, and practice. 

I. Preparation. 

1 . Languages. His native tongue, in which he is to exercise his 
ministry, and in which he ought to be most perfect. 

The Latin language, which is the language of the learned world 
in general. 

The Greek language, in order to understand the New Testa- 
ment. 

The Hebrew language, with the Talmudic and Rabbinical 
idioms. 

The Arabic language. 

The Syriac language. 



36 LECTURE III. 

The French, for the excellent books written in it, as well as in 
English. 

2. Natural philosophy. 
Logic. 

Metaphysics. 
Moral philosophy. 

3. Rhetoric and eloquence, or the art of speaking and writing with 

correctness, elegance, and persuasion. 

4. Universal history, with chronology and geography. 

5. The study of the Jewish antiquities. 

II. Theory. 

1. Systematic theology. 

2. Exegetic, hermeneutic, and critical theology, or the aTt of under- 

standing and explaining any passage or part of scripture, or 
whatever may relate to it. 

3. Polemic theology, 

4. Natural theology. 

5. Moral theology. 

6. History of the church, under the Old and New Testaments. 

III. Practice. 

1. Pastoral theology, viz. homiletic, catechetic, and casuistic. 

2. Consistorial theology, or the knowledge of the canon law, forms 

of church courts, &c. Ecclesiastical government and jurispru- 
dence, civil laws respecting the church, &c. 

3. The prudential exercise of the ministerial functions. 



37 



LECTURE IV. 

THAT A MINISTER OF THE GOSPEL SHOULD BE A MAN OF PIETY. 

Piety, which consists in the habitual exercise of the 
devout affections towards God, is the same to the soul 
that the breath is to the body. It is, if not its life, at 
least the symptom or sign of it. It is the foundation of 
that mysterious union, or communion, which it enjoys 
with the Father of spirits, and which is altogether essen- 
tial to the happiness of man, and to the character of a 
minister. 

A minister without piety is a monster in the church of 
God. His ugliness deters those who would approach 
the holy place so much, that all the exhortations which 
he gives them to enter thither are to no purpose. He 
resembles those horrid shapes which the poets feign to 
have stood at the entrance of Elysium. It required 
uncommon resolution in any person to pass by them, 
and force his way into the abodes of the blessed. 

Should a minister have even the appearance of piety, 
and i\\eform of Godliness, without which he would be 
altogether shocking, yet if he has not also its poiver, he 
will in vain attempt to make others what he himself is 
not. From shame and the indispensable calls of duty, 
indeed, he must do something; but it will be as seldom 
and as superficially as may be. Or, say he should put 
on the appearance of earnestness, yet will he be consi- 
dered as only acting a part, which will appear equally 
unnatural and disgustful. His own heart will be apt to 
misgive him; his hearers, who know his real character, 
will despise him; and God, who knows more than his 
own heart or his hearers, will detest and condemn him. 



38 LECTURE IV. 

In the sight of God and man, hypocrisy is as odious as 
profaneness. 

Yes, my brethren, the foundation of every thing amia- 
ble in our character is true and unaffected piety. And this 
we should'constantly cultivate by daily meditation, fer- 
vent prayer, diligence in working out our own salvation, 
and ardent zeal for the everlasting welfare of our people. 
This only will give weight to the truths which we utter; 
truths which will almost always affect our hearers, in 
proportion to the opinion which they entertain of our 
piety. 

Let us then lay it down as a first principle, that, in or- 
der to teach successfully to others the power and life of 
godliness, we must feel its vital influence upon our own 
souls. For, inspire them with a taste for heavenly 
things we cannot, if we have not a relish for those things 
ourselves. I will not say but God may sometimes, by 
way of miracle, bring a man to life by the bones of a 
dead prophet, and may sometimes honour his own word 
so far as to make it effectual for salvation, even when it 
falls from the unhallowed lips of a wicked minister. I 
know that when Noah arose from his wine and prophe- 
sied, the event corresponded with his prediction; and 
that the prescription of Elisha, though conveyed by Ge- 
hazi, cured the Syrian general. This, however, is not 
the ordinary way of God; it is rather his strange work; 
for it is extremely seldom that the labours of an ungod- 
ly minister are owned by him, or attended with any 
success. On the contrary, they bring discredit upon 
religion, aud throw snares in the way of the souls of 
men. The deepest wounds which religion receives, are 
those which are given her in the house of her friends. 
If Hophni and Phineas be priests, the sacrifice of the 
Lord will soon be abhorred, and his temples will soon be 
deserted. 

Such is the baneful influence which the impiety of 
ministers has upon all around them. And if we con- 
sider the consequence with respect to those unhappy 
beings themselves, we are presented with a still more 
melancholy prospect. After having preached the gos- 



LECTURE IV. 39 

pel to others, they themselves must be cast away. To 
plead their having preached, and prophesied, and cast 
ont devils in the name of Jesus, will be of no avail, 
while they want piety. In vain do they hope that God 
will dispense with the homage of the heart, and with the 
holiness of life which he requires in his servants, and 
either remit or mitigate their punishment, on account of 
their having preached to others a gospel to which they 
would not conform themselves. If the deceitfulness of 
the human heart could indeed flatter itself with the hope 
of any mitigation of punishment amid such aggravated 
guilt, one should think it would be only such as that of 
the wretch mentioned in one of the fables of Zoroaster, 
who was wholly immersed in the fiery lake, except one 
of his heels, which had the privilege of rising above the 
surface, on account of his having once turned upon it to 
relieve a lamb entangled in a thicket. To the minister, 
whose lips only did their duty, who was a good preacher, 
but not a pious man, the application of the apologue 
is easy. But apologues apart, without holiness no man 
shall see the Lord. 

I therefore repeat it, my brethren, we should not only 
have piety, but a very high degree of it. It is by no 
means enough that we should have as much of it as ordi- 
nary christians. God and men, with good reason, re- 
quire more from us than from the rest of the world. 
Our time and talents are consecrated to religion, inso- 
much, that to apply them to any other purpose, not some- 
how subservient to this end, is sacrilege. We are, or at 
least ought to be, more disengaged from the business, 
cares, and incumbrances of this world, than other men 
are. We are neither labourers nor tradesmen, we are 
neither merchants nor soldiers. We should therefore 
consider ourselves as holding an office somewhat akin 
to that of the holy angels, who are sent into the world 
as ministering spirits for the general good of mankind. 
And having nothing else to mind but this sole, this glo- 
rious work, we should pursue it with the full bent and 
purpose of our soul, giving special heed that while we 
assist others to become heirs of salvation, we may be all 



40 LECTURE IV. 

heavenly and holy ourselves. For this end we cannot 
possibly use too much diligence, we cannot possibly aim 
too high: for that degree of piety which will qualify 
others for heaven will by no means serve for us. 

Coivin, now with God and his angels,* had a vision 
to this purpose, on the day of his consecration to the 
ministry. Awful thoughts filled his soul. A heavenly 
light shone in his cell. He turned his eye to the 
heavens, and, lo, they were illumined; he looked to the 
earth, and, lo, it was on fire. The judgment throne 
was set, and the inhabitants of heaven and earth assem- 
bled. Michael stood forth before the Judge, and held 
in his hand that mighty balance, in which souls and 
their actions are weighed.! When ordinary mortals 
were put in the scales, the standard by which they were 
tried was less and lighter; nor did they seem to be too 
scrupulously weighed, if the beam stood only near a 
poise. Nay, the breath of mercy made it sometimes 
incline in their favour, when all the pleas that made for 
them could not decidedly cast it. But when ministers 
came to be weighed, the standard was ten times aug- 
mented, for those of whom least was required; and, in 
general, that by which they were tried was the weight 
of the angel Jthiel, prince of the seventh or lowest order 
of the hierarchy of heaven. For God had ordained that 
in the progressive scale there should be no blank, and 
that the highest order of men should reach the lowest 
order of superior beings. Coivin reflected on the dread 
office to which he was set apart; he perceived the awful 
sanctity and care which it required. His heart swelled; 
the tears burst from his eyes; he wiped them with his 
hand, and the vision vanished. The impression, how- 
ever, remained, and Coivin lived on earth, innocent and 
active, as an angel of heaven. 

Thus, my brethren, our salvation is much more diffi- 

* " O Coivin, now with archangels!" So begins an address to 
him by St. Ciaran. 

j- See Pref. to White's Sermons. This image is sculptured in the 
Cathedral of Iona. 



LECTURE IV. 41 

cult than that of any person under our charge; for to 
whomsoever much is given, of them the more will be re- 
quired. Our daily duty calls on us to converse more 
with the scriptures, and to meditate more on the maxims 
of piety. The precepts which require, and the promises 
which encourage godliness, are better known by us than 
by others. Our temptations to irreligion are much fewer 
than those of other men, who are immersed in the af- 
fairs of the world, and exposed more frequently to the 
danger of falling into the company of sinners. Our par- 
ticular calling as ministers, and our general calling as 
christians, lead us to pursue one and the same road; 
which is not often the case with other men. In a word, 
while one part of mankind is hurried about by the giddy 
whirlpool of fashion and pleasure, and the other toiling 
and slaving for the supply of real or imaginary wants; 
we, seated high on a place of safty, where, free from 
those temptations, we enjoy peace and competence, may 
attend to the great concerns of our calling, without any 
distraction or anxious care. Possessed, therefore, of 
these superior advantages, as well as of precious and 
peculiar promises, we ought to feel more of the power 
of godliness, and to excel all the world in piety. Thus 
only shall we secure happiness to ourselves, and suc- 
cessfully recommend it to others. 

How then are those pious dispositions, the source of 
so much happiness, to be cherished or acquired? I an- 
swer, — He that would be pious, must have a due regard 
to every ordinance of religion. He must be much in 
prayer; stated, occasional, and above all, ejaculatory and 
mental. He must be much in retirement and meditation, 
communing with his own heart and with his God. He 
must converse daily with the sacred scriptures, and with 
books of piety; and, as often as he can, with pious men. 
Above all, he must aim at being holy, exemplary, and 
useful in his life; and, as acting under the eye of God, 
make conscience of discharging every part of his duty. 
These are the acts by which pious habits are, through 
the grace of God, acquired; and the more any one abounds 



42 LECTURE IV. 

in them, the sooner will he arrive at perfection, both of 
holiness and happiness, for they are one and the same. 

It therefore becomes us, my brethren, who are to teach 
these things to others, to examine often what progress 
we ourselves make in the study of piety, or whether we 
have as yet attained to any high degree of holiness. For 
if piety has not taken entire possession of our own souls, 
we are by no means qualified to recommend it strongly 
to our people. Are, then, our meditations of God frequent 
and sweet, and the aspirations of our souls, like incense, 
perpetually mounting before him? Is it our chiefest joy 
to think on his name and on his attributes, on his works 
and on his word? Do we resign our souls entirely to 
his pleasure, acquiesce in his will, obey his precepts, 
own trust in his promises? Is his favour our life, his 
providence our protection, his spirit our guide, his word 
our counsellor, and his kingdom the inheritance for which 
we are earnestly looking, and daily preparing? Amidst 
all the changes of a transient life, can we say to the sea 
of passions, fears, and cares within, Be still; and can we 
lean on God as on a rock, immovable and calm amid the 
surrounding storm? Nay, can we not only rest on him 
when we contemplate the greatness of his power, but re- 
joice and triumph in him when we view the glory of his 
grace, as manifested in Christ Jesus? Do we realize to 
ourselves his presence, pant after higher and more fre- 
quent communion with him in this world, and ardently 
and affectionately long to see him, and to be for ever with 
him in the other? 

O God, my light and my life, my sun and my shield! 
I feel a joy surpassing the power of language to describe, 
when I consider myself as thy subject, thy servant, and 
thy son. I roll over myself, my soul, my all, on thy 
hands and on thy care. Bid me do or suffer what thou 
pleasest; do with me what seemeth to thee good, I con- 
fide in thy favour, rest in thy love, trust in thy promises, 
and devote myself to thy service. Let others choose 
their portion in this world; thou art my God, and I will 
bless and serve thee while I live, and look for thy salva- 



LECTURE IV. 43 

tion when I die, through Jesus Christ, my Saviour and 
ray Redeemer. 

Yes, my brethren, if pious dispositions are abundant 
and strong in our own souls, we shall naturally recom- 
mend them with fervour and force to others, and speak 
with boldness, as well as ease, when the truths which we 
utter are not conned words, but the genuine feelings of 
our hearts. Then, indeed, shall we possess true and 
persuasive eloquence, and bid fair to lead our people 
along with us to glory. Therefore, my brethren, what- 
ever other men may do, let us be patterns of piety, and 
examples of holiness, to the flock over which the Holy 
Ghost hath made us overseers. — But of a minister's 
good example, without which piety cannot subsist, I 
shall have occassion to speak hereafter. In the mean 
time, let it be remembered, that he must be a man of 
knowledge and of study, a man of piety, and — of prayer. 



44 



LECTURE V. 

THAT A MINISTER OF THE GOSPEL SHOULD BE A MAN OF PKATEE. 

44 Begin all thine actions with prayer," said Pytha- 
goras, " that thou mayest be able to accomplish them." 
Alas, my brethren, what can we, frail creatures! do in 
our arduous work, if the Spirit, which is to be obtained 
by prayer, do not help us? We can neither attain to the 
right knowledge of the truth as it is in Jesus, nor can 
we recommend the gospel with success to others. It is 
only the same Spirit which dictated the oracles of God 
at first, that can make us understand them clearly. To 
him, therefore, should we apply for light and direction, 
by pouring forth our souls before him in frequent and 
fervent prayer. 

O Spirit of light and of love! shed thy sacred beams 
on this benighted soul, that it may clearly understand 
thy holy oracles! Say, Let there be light; and there 
shall be light. Rise, Sun of Righteousness! rise with 
healing under thy wings, that I may clearly see the path 
of salvation, and be able with certainty and precision to 
point it out to others. Thou hast ordained thy word to 
be a light to my feet, and a lamp to my paths; but if my 
eyes be not opened, how can I behold this beam, how- 
ever bright it shineth? The blind must lose his way 
in the midst of light, and grope at noonday. O speak 
then the word Ephphatha. Bid these eyes be opened, 
and the day-spring from on high to visit me! Then 
shall I behold the wondrous things of thy law, and be 
as a star in thy right hand to guide my people! 

Prayer is the mounting up of the soul to God in the 



LECTURE V. 45 

actof worship. It is that by which we, as it were, enter 
heaven, join the worshipping hosts assembled there, cul- 
tivate acquaintance, and hold intercourse and communion 
with the Father of our souls, and draw down his choicest 
blessings. Prayer is the properest exercise in which a 
dependent, ignorant, weak and guilty creature can be 
engaged; as it puts him in a condition to see what he is, 
and to receive what he needs. Prayer is not only the 
way to the fulfilment of promise, but is in itself the pro- 
perest mean of producing and promoting in us all those 
noble and amiable dispositions of mind, which can make 
us happy and useful in this world, and meet for another. 
It raises the soul above every mean and sordid pursuit, 
weans it from earth, and gives it that taste and relish for 
holiness, which is requisite even for the enjoyment of 
heaven. It is the nourisher of piety, and the prepara- 
tive and earnest of glory. For, as the mind will always 
derive a tincture and colouring from the cast of that 
company which a man frequents, so will the soul that 
is much in company with God, become in some measure 
like him. It will naturally copy those perfections which 
it admires and adores; and, according to the eternal laws 
of heaven, when it beholds, as in a glass, the glory of 
the Lord, will be changed into the same image, from 
glory to glory. 

Thus necessary and useful is prayer to every chris- 
tian; but more especially to every minister. Prayer is 
the life and soul of the sacred function.* Without it, 
we can expect no success in our ministry. Without it, 
our best instructions are barren, and our most painful 
labours idle. Before we can strike terror into those who 
break the law, we must first, like Moses, spend much 
time with God in retirement. Prayer often gains suc- 
cess to little talents, while the greatest without it are 

* Incredibile dictu quantum lucis, quantum vigoris, quantum 
roboris atque alacritatis hinc accidat Ecclesiastae, immo cunctis 
hominibus ad quodvis unquam negotium arduum suscipiendum et 
peragendum. — Erasm. Bene orasse est bene studuisse. — Luth. 
Tria faciunt theologum, oratio, tentatio, meditatio. — Id. " Ora et 
labora,- nil amplius docuit Oran." 



( 



46 LECTURE V. 

useless or pernicious. A minister who is not a man of 
piety and prayer, whatever his other talents may be, 
cannot be called a servant of God, but rather "a servant 
of Satan, chosen bv him for the same reason that he chose 
the serpent of old; because he was more subtile than any 
beast of the field which the Lord God had made." 

Every true Christian ought to be a man of prayer. 
All his views, all his affections, all his desires, hopes, 
and joys, ought to be constantly mounting on the wings 
of devotion, and flying before him into heaven. Every 
rub which he meets with in this thorny wilderness, every 
outward combat, every inward struggle, ought to make 
his groans and prayers rise incessantly, as memorials 
before that throne from which he expects aid and de- 
liverance. Without this he is only a nominal, not a real 
christian. And if a christian, not addicted to prayer, is 
a man without any interest in Christ, without hope, and 
without God in the world; what a monster, O God, must 
that minister of religion be, that dispenser of the ordi- 
nances of the gospel, that intercessor between God and 
his people, that reconciler of man to his Maker, if he 
himself is not a man of prayer! In this should consist 
much of his aptitude for his work, and much of his abi- 
lity to perform it. It should be his chief ornament, and 
his chief mean of obtaining aid. The plumage of the 
eagle serves it equally for ornament and flight. Strip 
him of that, and you leave him helpless and deformed, 
as a reptile of the dust. What his plumage is to the 
eagle, prayer is to the minister. Take from him this, 
and you fix him to the ground, without any thing to 
adorn or support him. 

As we, my brethren, are ministers of reconciliation 
between God and man, prayer is one of our principal 
duties. God often grants the grace intended for the 
people to the prayers of the minister;* of that minister, 
who, like one of the angels who ascended and descended 
on Jacob's ladder, not only pleads the cause of God with 
the people, but the cause of the people with God. It is 

* See James v. 16. Gen. xx. 7. Job xlii. 8. 



LECTURE V. 47 

our business to lay before him constantly all the needs 
of those of whom we have the charge. It is our part to 
lament before him their sins; those sins which our care 
and zeal cannot prevent nor remove. It is our part to 
solicit for them the riches of his mercy, and to depre- 
cate his deserved indignation. It is ours to pray that the 
sinner may be converted, that the saint may be confirm- 
ed, that the weak may be strengthened, the diffident en- 
couraged, and the presumptuous alarmed. The more 
numerous the wants and sins of our people are, the 
more frequent and fervent should our prayers be on their 
behalf. Not only their general state, but their particular 
cases, ought to be spread by us before the throne, and to 
be recommended, pleaded, and earnestly urged, before 
the Father of mercies. 

"The law," says Philo,* "required that the high- 
priest should be raised above human nature, to a proxi- 
mity with God; that being placed, as it were, in a middle 
station betwixt God and man, he might supplicate God 
in behalf of man, and convey to men the grace that is 
bestowed by God." And were we, my brethren, to 
consider ourselves in this light, and to act accordingly, 
it is impossible to conceive the mutual love and endear- 
ing affection which it would create between us and our 
people. It is impossible to conceive the joy, the vigour, 
and the strength, with which this confidence, in the aid 
of our intercession and prayers, would inspire them in 
their temporal, but especially in their religious pursuits. 

The patron and friend of the brethren of the Abbey of 
Ford was once overtaken at sea by a violent tempest, 
which arose a little before break of day, and threatened 
the vessel in which he sailed with immediate destruction. 
All, except himself, despaired, left off working, and re- 
signed themselves to their fate. ' ; Do not, I beseech 
you, despond," said the pious man; " take courage, and 
exert yourselves for one hour longer, for by that time 
we shall have the benefit of the stated prayers of the 

* De Monarchia, lib. 2. 



48 LECTURE V. 

monks of Ford; by whom, I am sure, my case will not 
be forgotten."* The crew resumed their courage and 
their oars, and about the time which the good man pro- 
posed, the hearer of prayer calmed the storm, and gave 
deliverance. The confidence of having a share in a 
good man's prayers, will naturally inspire even the weak 
with courage, and almost the profligate with piety. 

We should, therefore, my brethren, be the mouths, and, 
in a qualified sense, the mediators between God and our 
people. A holy familiarity, (if I may so speak,) should 
subsist between God and us; and if we do not cultivate 
this by prayer, we are not only lost ourselves, but we 
are chargeable with the loss of souls which our prayers 
might have healed. For a prayerless minister is not only 
useless, but highly injurious to his people; by standing 
in the place of a faithful pastor, whose prayers might 
have drawn down a thousand blessings on his poor flock. 
Yes, a prayerless minister is chargeable with all the 
crimes which the prayers of a faithful pastor might pre- 
vent, and with all the evils which they might remove. 
Has any of thy flock strayed, or fallen, or perished? How 
dost thou know but, if thy earnest prayers had been 
spread before the mercy seat in his behalf, he had been 
recovered, supported, saved? Is any fair blossom in thy 
portion of the vineyard blasted? Has any hopeful youth 
turned his back on the kingdom of heaven, or any un- 
wary disciple denied the faith which he once professed, 
or fallen from the grace to which he once seemed to have 
attained? How dost thou know but he might have stood 
and persevered, if thou hadst prayed that his faith might 
not fail him; after the example of thy master, and accord- 
ing to the practice of his holy apostle Paul.* 

God, my brethren, has commanded us to pray, and 
promised that our prayers should be answered. Conse- 
quently we ought to tremble, lest, by neglecting this 
duty, the crimes of our people should become our own; 
and lest the ruin of their souls should be laid to our 

* Vid. Gbose's Ruins, &c. fl. Thess. i. 2. 



LECTURE V. 49 

charge. Yes, my brethren, the consideration is as true 
as it is awful: before the tribunal of Christ, a minister 
may be chargeable with the corruption of his fellow citi- 
zens, with the irregularity of his friends and neighbours, 
and with the evils which prevail in that part of the church 
which is entrusted to his care. In that terrible day of 
vengeance, a thousand unhappy souls may approach him, 
(may approach, perhaps, you and me,) and say: "Ah, 
cruel, careless man! If thy piety and prayers had aided 
our desires, feeble and faint as they often were, we had 
repented in dust and ashes, and had stood, on this day, 
on the other hand of Jesus, and on the other side of this 
gulf, which will now for ever divide us from the abodes 
of the holy and happy. Farewell, mansions of bliss, 
farewell, regions of glory! Cruel man, who hast helped 
to shut us out; behold what was once our land of pro- 
mise: behold it afar off; and then lie down with us, in 
everlasting torments!" 

This, my brethren, is not the reverie of a wandering 
fancy, nor the suggestion of superstitious fear. No; but 
a matter which gives us the most serious cause of being 
alarmed. For, if the unfruitful fig-tree is sentenced to the 
fire, and the servant who hid his talent condemned, how 
can the minister who neglected prayer escape? Will not 
the souls, whom his prayers might have helped to save, 
be swift witnesses against him, however inoffensive his 
conduct may have been in other respects? If Moses had 
suffered his hands to fall, and ceased to pray on the 
mountain, would not the blood of the fallen Israelites cry 
against him; and when they were able to conquer Ama- 
lek, when aided by his prayers, might he not, if those 
prayers had been cruelly withheld, be considered as the 
murderer of his brethren? 

It was a custom of old, among many heathen nations, 
and I believe still prevails in some parts of the world, to 
make their kings, who were also their priests, answer 
for it with their life, if their people were visited with un- 
happy times, or unfruitful seasons. They supposed, 
that if they had been men of piety and prayer, and as in- 
timate with the gods as they ought, those calamities 
4 



50 LECTURE V. 

might have been entirely prevented, or soon removed. 
The custom may appear cruel, and the opinion on which 
it was founded unreasonable and ridiculous. It was ex- 
tremely so, indeed, in nations, whose gods themselves 
had not in their hands the issue of events, nor any power 
over the seasons. But with respect to ministers of the 
gospel, the case is so very different, that, though the 
practice may not be defensible, under any administra- 
tion of religion whatever, the opinion must be owned to 
be at least much less absurd; and shows how natural it 
is for men to look up to their priests, as their interces- 
sors with heaven. Let us not then disobey the com- 
mand of God, nor disappoint the faith of men, by not 
stirring up this gift of God that is in us, and trying 
the utmost that we can effect by our prayers; for that 
may be greatly beyond our conception. If the prayers 
of a minister of the law had the power to open or to shut 
the heavens, to procure drought or rain, scarce or plen- 
tiful seasons, why may not we suppose the prayers of a 
minister of the gospel might be as prevalent with God? 
If the ministration of condemnation be glory, much 
more doth the ministration of righteousness exceed in 
glory. 

I would ask of those who make light of this observa- 
tion, whether they can take upon them to set any limits 
to the efficacy of prayer, and say, " Thus far the pray- 
ers of a faithful minister shall prevail, and no farther. 
This is the ne plus ultra that his requests can obtain 
from God." If any man shall take upon him to say so, 
I will not scruple to pronounce his presumption as strong 
as was the faith of that wrestler with God in prayer, who, 
in the imminent danger of his country, was heard to 
plead with strong cries and tears, " Lord, give the safety 
of my country at this time to my prayers. I will 
cling to the foot of the throne till I obtain it." Yes, my 
brethren, the Almight)' - is so far from being offended at 
such bold requests, that he is represented in scripture as 
looking earnestly out for good men to make them, and 
greatly disappointed when men of such a spirit are not 
found: / sought for a man among them (says God of 
his degenerate people of old) that should make up the 



LECTURE V. - 51 

hedge, and stand in the gap before me, for the land, that 
I should not destroy it, but found none:* When God 
is so merciful, who will dare say how far the fervent 
prayer of a righteous man will prevail. 

Nothing, my brethren, is so difficult or impossible with 
man, but by prayer it may be obtained. By prayer, 
Abraham, when he and Sarah were old, obtained the son 
of promise. By prayer, the children of Israel were de- 
livered from Egyptian bondage and oppression. By 
prayer, Moses pacified the wrath of God, so that he de- 
stroyed not his people, and by prayer and lifting up of 
hands, he routed the hosts of Amalek. By prayer, Joshua 
stopped the course of the sun. By prayer, Samson 
brought down the house of Dagon upon the Philistines. 
By prayer, Solomon obtained incomparable wisdom: and 
by the same means, Hezekiah, at the point of death, had 
his life lengthened. By prayer, Daniel stopped the mouths 
of the lions, and the three children walked unhurt in the 
fiery furnance seven times heated. By prayer, Jonah 
was brought safe from his watery grave; and, by prayer, 
angels came down to enlarge St. Peter. What is there 
for which prayer will not avail? It cures diseases, dis- 
possessed! devils, sanctifies the creatures to us, and un- 
locks the gates of heaven. Prayer hath power with God, 
loosens the bands of sin, purifies the soul, reforms the 
heart, draws down the aids of divine grace, and procures 
the fellowship of the holy spirit. It is seasonable for all 
times, fit for all places, necessary for all persons; and, 
without it, no business, however honest or lawful, can 
be supposed to prosper. 

In a word, so extensive are the promises, and so large 
the grants, which are made in Scripture to the prayers 
of the faithful, that there is scarce any temporal or 
spiritual mercy, which we should reckon it impossible 
to obtain, if we always pray and not faint. And if we 
do not, every public or private calamity within our 
knowledge, whether of a temporal or spiritual nature, 
may reproach us with being the cause, if not of their 

* Ezek. xxii. 30. 



52 LECTURE V. 

coming, at least of their continuance. For every evil 
which our prayers might prevent or remove, may be 
laid to our charge, if we are not men of prayer and of 
piety. 

Seeing, then, my brethren, we are told, that whatever 
we shall ask in Christ's name we shall receive it, " is it 
possible that there should be any amongst us who can 
either live without prayer, or who can pray but seldom, 
or who can pray without fervour and zeal? Or can he 
confine all his prayers to a cold, careless, and hasty 
rehearsal of some conned form of speech, which may 
seldom suit the case or circumstances of himself or of 
his people? Can he possibly be so indifferent, when he 
beholds their many miseries and calamities, and sees the 
greatest part of them living in sin, and perishing before 
his eyes under a load of guilt and impenitence? When 
the high priest, Aaron, saw part of his people smitten 
by the hand of God, and expiring before him, he ran 
between the dead and the living, he lifted his hands to 
heaven, he wept for the misery of such as fell before 
his eyes, he prayed, he cried, he wrestled; and his prayer 
was heard, the plague was stopped, and the sword of 
God's anger was sheathed. 

" This, my brethren, is the image, of a good minister. 
Among his people he walks, I may say, between the 
dead and the living. He sees by his side some of his 
flock dead, and others ready to expire, having only 
some faint or flattering signs of life. He sees the invisi- 
ble sword of God's wrath hanging over these people. 
He sees reigning crimes; he sees hastening death. All 
this he beholds; it is a spectacle which he has every 
day before his eyes, and which every day makes those 
eyes weep. If he is one who is not affected with this, 
he is not a pastor; he is a mercenary wretch, who sees 
in cold blood the destruction of his flock. He is either 
a minister fallen from the grace of the gospel, or, to 
speak more properly, one who has never received it. 
But, if this lamentable sight affects him, ah! what mnst 
the first motions of his grief and zeal be! He will ad- 
dress himself to that God who woundeth and who 



LECTUKE V. 53 

healeth, who killeth and who maketh alive: he will 
offer him prayers, and secret tears of grief and love, for 
his people: He will remind an angry God of his ancient 
promises, and of his gracious covenant; he will move 
his paternal heart, by his sighs, and tears, and prayers; 
he will almost offer himself to be accursed for his 
brethren."* 

Yes, my brethren, a pastor who does not pray, who 
does not love prayer, who does not live a life of prayer, 
does not belong to that church which prays without 
ceasing. He is not united to the spirit of prayer and 
love. He is a stranger who hath usurped the pastor's 
office, and to whom the salvation of his flock gives lit- 
tle concern. Do we detest the character, and wish to 
avoid the fate of such a minister? Then let us be fre- 
quent and fervent in prayer. This will render our 
functions more useful, our labours much sweeter, and 
the wants and miseries of our people much fewer. Our 
prayers will be a source of usefulness to others; of sup- 
port and consolation to ourselves. Whereas, if you 
take from a minister the spirit of prayer, you deprive 
him of his life and soul, and leave him nothing but a 
corrupt carcass, which will infect all who come near it. 
His service is nothing but cold inanimate words, and his 
office a burden; a task, painful to himself, and unprofit- 
able to others. Even those public prayers which he is 
obliged to recite, so full of consolation to a good minis- 
ter, so capable of supporting him under all the toils of 
his function, and of kindling in his soul sentiments of 
affiance and love to God, — those prayers are, to the in- 
devout minister, disagreeable and irksome. Unhappy 
the people who have such a minister! If they are 
labouring under any calamity, will he appease the wrath 
of God, as Moses; or stand in the breach between the 
living and the dead, as Aaron? Alas! so far is he from 
being the means of removing these calamities, that he 
was, perhaps, a principal cause of their coming on. Mine 
anger was kindled against the shepherds, says God, 
and I punished the goats .t Can he console them in 

* Massilon. -\ See Zech. x. 8. Lam. iv. 13. 



54 LECTURE V. 

trouble? alas he is utterly unacquainted with those con- 
solations which are to be had only at the foot of the 
throne of grace, where he is very much a stranger. 

" When tyrants and persecutors of the church were 
born, it was believed by the people that signs and omens, 
portending great disasters, appeared in the heavens. 
The observation was owing, perhaps, to the credulity 
and superstition of mankind. But if we could indeed 
see the face of heaven and discern the greatest calamities 
which come upon the church, we should undoubtedly see 
the most dreadful of them preceded by the birth of wick- 
ed ministers. The worst of tyrants, while they made 
the earth red with the blood of martyrs, drew greater 
honour and confirmation on the gospel, and increased 
the number of the faithful. But wicked ministers heap 
calamities on the church, without contributing any thing 
to its welfare. And when I speak of wicked ministers, 
I do not suppose them defiled with any gross crimes; I 
do not suppose them worldly, covetous, dissipated, or 
given to any of the levities, not to say enormities, of the 
age. I suppose them to be only cold, remiss, and negli- 
gent of prayer ."* 

"When, therefore, we consider the good fruits of the 
spirit of prayer, and all the train of evils which flow from 
the want of it, ought we not to take all possible pains 
to cultivate and cherish such a spirit, by being earnest 
and instant in all manner of prayer and supplication for 
ourselves and for others. This would, under God, be 
a sure mean of making us holy and happy in ourselves, 
as well as useful to our people.! 

* Vid. Massilon. 

•j-"Ouranius is a holy priest, full of the spirit of the gospel, 
watching, labouring, and praying for a poor country village. Every 
soul in it is as dear to him as himself, and he loves them all as he 
loves himself; because he prays for them all as often as he prays for 
himself. If his whole life is one continued exercise of great zeal and 
labour, hardly ever satisfied with any degree of care and watchful- 
ness, 'tis because he has learned the great value of souls, by so often 
appearing before God as an intercessor for them. He goes about 
his parish, and visits every body in it; but visits in the same spirit 



LECTURE V. 55 

Of the matter or manner of prayer, there is no occa- 
sion to speak in this place. I shall observe, in so many 
words, that for the manner and language of prayer, we, 
as well as others, would do well to take the Scriptures 
for our model. In them we are taught what to ask, and 
how to ask; insomuch that the weakest christian is not 
now so much at a loss as was the great philosopher of old, 
who could only say to God, " Give us that which is 
good, if we should not know how to ask it; and avert 
that which is evil, if we should ignorantly desire it." If 
the heart of a man is really affected with his guilt, mise- 
ry, and mercies, and well acquainted with the Scrip- 
tures, it will never be at a loss for the most plain, the 
most natural, and the most forcible language, to express 
its feelings. And if it has the grace of humility, it will 

of piety that he preaches to them; he visits them to encourage their 
virtues, to assist them with his advice and counsel, to discover their 
manner of life, and to know the state of their souls, that he may in- 
tercede with God for them, according to their particular necessities. 
"When Ouranius first entered into holy orders, he had a haughti- 
ness in his temper, a great contempt and disregard for all foolish 
and unreasonable people: but he has prayed away this spirit, and 
has now the greatest tenderness for the most obstinate sinners; be- 
cause he is always hoping that God will, sooner or later, hear those 
prayers that he makes for their repentance. The rudeness, ill-nature, 
or perverse behaviour of any of his flock, used first to betray him 
into impatience, but now it raises no other passion in him than a 
desire of being upon his knees in prayer to God for them. Thus 
have his prayers for others altered and amended the state of his own 
heart. It would strangely delight you to see with what spirit he 
converses, with what tenderness he reproves, with what affection he 
exhorts and preaches to those for whom he first prayed to God. 
This devotion softens his heart, enlightens his mind, sweetens his 
temper, and makes every thing that comes from him instructive, 
amiable and affecting. He thinks the poorest creatures in his par- 
ish good enough, and great enough, to deserve the humblest attend- 
ances, the kindest friendships, the tenderest offices he can possibly 
show them. He presents every one of them so often before God in 
his prayers, that he never thinks he can esteem, reverence, and 
serve those enough for whom he implores so many mercies from 
God." — haw's Serious Call, S,-c. 



56 LECTURE V. 

seek to God only through the name and merits of the 
appointed Mediator. 

In regard to the manner to be observed in praying, I 
shall only say, that it should be as solemn, and serious, 
and fervent as possible. The length and frequency of the 
stated performance of this duty, I leave to your own 
hearts, with which, if they are right, they may safely be 
trusted.* I shall only remark, that we have much rea- 
son to rejoice in the frequent calls and opportunities, 
which we, above all other men, have to the high privi- 
lege of addressing God by prayer: by prayer, which 
opens to the mind a scene of greater things, and a 
source of higher consolations, than any thing here below; 
and which fills the soul with the hope, and prepares it 
for the enjoyment of the presence of God and the glory 
of heaven. Hence it was, that the primitive Christians 
for some hundred years, besides their hours of prayer in 
the day-time, rose from their beds, (and sometimes met 
publicly in their churches,) to pray to God at midnight. 
I must also observe, that even our most private prayers 
ought to be clothed in language, and expressed loud 
enough to be heard by ourselves, the better to engage 
our attention, and to get our hearts affected. For our 
devotion, like ourselves, must consist of body as well as 
spirit, so long at least as we are dwellers in the clay. I 
would not be understood as extending this direction to 
mental or ejaculatory prayer; for then it might some- 
times be improper or inconvenient, though not always. 
Remember me, O God, for good, said Nehemiah in his 
heart, while in the presence of his king, and engaged in 
the exercise of his office: I wait, O God, for thy salva- 
tion, said Jacob aloud in the midst of a most interesting 
and important conversation, concerning the fate of his 
posterity. 

Before I drop the subject of prayer, I must observe, 
that praise (which I include in it) is no less becoming a 
minister of the gospel. Praise is the noblest employ- 
ment of our faculties, and that in which we approach 

* Absit multa locutio, sed non desit multa precatio. Aug. 



LECTURE V. 57 

nearest the perfection and felicity of celestial beings. It 
is, indeed, the highest prerogative of onr nature, and the 
sublimest part of our worship. It is also the most de- 
lightful; for, while prayer reminds us of our wants, and 
confession reminds us of our sins, praise leads our 
thoughts to the pleasing recollection of mercies received, 
and of blessings still greater in prospect. It rejoices the 
soul, and cheers the spirits, and makes us both taste and 
trust the loving kindness of the Lord. In this exercise, 
therefore, it becomes us to be frequently engaged; for 
occasions are never wanting. Our own mercies, and 
those of our people, with respect to soul and body, time 
and eternity; with respect to creation, preservation, and 
redemption, whatever way we turn our wondering eyes, 
suggest matter of perpetual praise and thankfulness. And 
if man should consider himself as the priest of creation, 
whose office it is to praise God, not only for his good- 
ness to men, but to the irrational and mute creation also, 
how much more should ministers of the gospel present 
to God an offering for every creature? Be it then our 
delight in time, as we hope it shall be our work in eter- 
nity, to sing, without ceasing, praise to him that sitteth 
on the throne, and to the Lamb that was slain, and hath 
redeemed us by his blood, to be kings and priests of God 
for ever. 



58 



LECTURE VI. 

THAT A MINISTER OF THE GOSPEL SHOTTED BE SELF-DENIED AND 
MORTIFIED TO THE WOULD. 

If any man will be my disciple, saith our Lord, let 
him deny himself, take up his cross, and follow me. 
Self-denial, which consists not only in watching and 
striving against every temptation, and in subduing every 
inclination to what is evil, but also in moderating our 
affections to what is even lawful and innocent, is the 
first and absolute condition which Christ requires of all 
his followers. How much more of his peculiar servants! 

I am sensible, however, that this doctrine of self-de- 
nial, and of mortification, (which is but the same principle 
carried forward to more perfection,) is not only unplea- 
sant, but at present unfashionable. It is, therefore, the 
more necessary to insist upon it; that, if possible, we may 
convince ourselves of its indispensable necessity. For 
this purpose a very little reflection may suffice us. Our 
appetites and passions are ready to rebel against the 
superior principle that should rule them, and to go be- 
yond the limits assigned them by reason and religion. 
In other words, the flesh lusteth against the spirit; the 
lower against the higher part of our nature; so that it 
becomes the business of a christian to deny this part of 
himself, and kill or mortify the flesh with the affections 
and lust thereof; to subdue every inclination to evil, 
although the exertion may sometimes be painful, as the 
cutting off the right hand, or plucking out the right 
eye. It is only, in so far as we thus deny ourselves, 
that we are true christians, and advance in virtue and 
piety. It is only, in so far as we subdue or deny our- 



LECTURE VI. 59 

selves the instances of vanity and pride, that we are 
humble; and we are heavenly-minded, only in the mea- 
sure in which we subdue the instances of earthly affec- 
tions. In short, every virtue is built on the ruin and 
self-denial of some vicious passion, or corrupt affection 
of our nature. It is, therefore, as necessary to deny 
ourselves what would support and cherish the corrup- 
tions of our nature, as it is to pursue those things that 
would purify and exalt the soul. It is as necessary to 
mortify the body, with its affections and lusts, as it is to 
cultivate and cherish the principle of holiness.* Accord- 
ingly, St. Paul practised this self-denial and mortifica- 
tion, as a matter of absolute necessity, to secure his 
salvation. Although he lived in infirmities, in re- 
proaches, in necessities, in persecutions, in distresses, 
for Christ's sake; and, although he was also full of 
signs and wonders, and mighty deeds, and, caught up 
into the third heavens; yet, without this self-denial and 
mortification, he thought his virtues insecure, his salva- 
tion in danger, and all his pious labours as vain as beat- 
ing the air. So run 1, says he, as not uncertainly; so 
fight I, not as one that beateth the air. But I keep 
under my body, and bring it to subjection, lest that by 
any means, when I have preached unto others, I myself 
should be a cast-away. 

Hence it appears, that he who does not thus run a 
life of mortification and self-denial, runs uncertainly; and 
that he who does not thus fight and subdue himself, fights 
to as little purpose as if he beat the air. What more then 
need be said of the necessity of bearing our cross daily, 
and living a life of mortification and self-denial? Even 
an apostle, preaching the gospel, with signs and won- 
ders, in the midst of labour, distress and persecution, 
for Christ's sake, thought his own salvation in danger 
without this mortification and subjection of his body: 
And can we, who have no such pretensions, expect to 
get to heaven upon any other terms? 

As we are called to be followers of Christ, to have a 

* See Law on Christian Perfection. 



60 LECTURE VI. 

conformity to his life, and especially to have a fellowship 
with him in his sufferings, we must of necessity prac- 
tise this christian duty, if we would tread in our master's 
footsteps, and have a share in his kingdom. Without it, 
indeed, we cannot be partakers of the heavenly nature; 
for this cannot be attained, until we have first subdued 
our earthly nature, with all its vain and corrupt affections. 
Then only can we have a true relish for divine and hea- 
venly things, and have our souls in a fit frame to receive 
the divine grace, and to have fellowship and communion 
with the Divine Spirit. We ought, therefore, not only 
to bear our cross patiently, but to take it up cheerfully; 
and even to seek and embrace occasions of putting self- 
denial daily in practice. By the appointment of God, 
the expiation of sin seems to be made by suffering; and, 
therefore, we ought to show our readiness to have 
a fellowship, and to co-operate with the great Sufferer, 
by cheerfully bearing what we can of the burden. We 
ought to confess the debt which we have contracted, 
by at least something like an acknowledgment that its 
penalty may be required of us. And if we consider 
the cross in the light of discipline, and not of punish- 
ment, we may see no less reason to bear it willingly, 
however painful and difficult, in order to subdue the 
pride, vanity, corruption, and sensuality of our nature. 
Painful and difficult, I own, this duty may be; but, as 
its utility, and even necessity, cannot be denied, nothing 
ought to deter us from its practice. The satisfaction of 
doing our duty, and of living up to the dignity of our na- 
ture, in the present world, with the prospect of an eter- 
nal reward in the next, are motives abundantly strong 
to put us upon every possible exertion. And, if our 
powers are exerted, they will, by the grace of God, be 
always equal to our duty. If we have only resolution to 
begin, and perseverance to go through, what is it that we 
cannot accomplish? By means of these, and of the grace 
of God, which is never wanting, we see what others 
have been enabled to perform; and the same road to 
glory still lies open. What noble instances have we 
in St. Paul, and in the primitive christians, of the exer- 



LECTURE VI. 61 

cise of self-denial, by which they kept their bodies un- 
der, endured hardships, and triumphed over the world? 
And, in later times, what astonishing instances of it do 
we see in the mistaken cruelties exercised on their own 
flesh and blood, by devout and holy men, such as Fran- 
cis, Simon, and one nearer home, St. Kentigern,* till they 
had perfectly attained their end? And if these men could 
perform so much, in cases in which we cannot suppose 
they had any supernatural assistance, what may not a 
man perform in those required instances of duty, in 
which he has the promise of the grace of God to aid 
him? 

There is in the human mind a spring, or impetus, 
which can do wonders, if properly excited, but whose 
effect is never so visible as when exercised in the cause 
of religion. The mind then rises above its usual pitch, 
and seems possessed of a strength above its own. Hence, 
the miracles recorded of the constancy and suffering of 
martyrs, of the weakest sex and tenderest age. And 
even in false religions, the belief of their doing what was 
pleasing God, made men perform severer exercises than 
any of those Christianity requires. We might instance 
in the priests of Baal, of Moloch, and the whole fraternity 
of Bramins. The Athenian priests too, knowing the 
necessity of self-denial, made strange efforts to mortify 
the body, and subject it to the soul, that they might be 
more entirely devoted to the service of their gods, and 
perform the functions of their office without distraction.t 

Now, if all these, from mere natural fortitude, could 

* Accounts of St. Francis, and of Simon, (who lived forty years 
on the top of a pillar,) may be seen in Mosheim, &c. and of Ken- 
tigern, the following specimen may suffice: — " Dormivit: super lapi- 
des, cineribus asperrimus substratis — et dum psalterim cantaret, 
in frigida aqua manebat. In ipso libidirris ignis, vel invigilando, 
vel etiam dormiendo, ita extinctus ut (sicuti discipulis suis qua- 
dam vice profitebatur) non magis ad speciosissimae puellae visum, 
aut tactum, quam ad durissimi fllicis stimularetur." — Vita Kentig. 

-j- Legimus Hierophantes Atheniensium, postquam in pontifica- 
tum evicti erant, ut castissime sanctissimeque sacrum facerenl cicutae 
sorbitione castrari. — Alex, ab Aiexand. et Jerom. contra Jovian. 



62 LECTURE VI. 

do and bear so much, what might not we endure or per- 
form in that better cause, in which we have stronger 
motives, nobler promises, and brighter prospects? Let 
us remember how these considerations animated the 
martyrs in their fiery trials. — " How can you endure the 
torments you are going to suffer?" said a heathen to one 
of them, as he cheerfully walked to the stake. "Ah!" 
replied the martyr, "you know nothing of the joy 
which I expect, nor of the torment which I fear."* 

Whoever keeps his eye steadily fixed on heaven and 
hell, the hope and the fear of the martyr will make little 
account of the self-denial required by the gospel. It is 
no more than is necessary, as the test of our virtue, and 
as the evidence of our fidelity, in this our state of trial. 
It is no more than is necessary, for making us fit mem- 
bers of the society of true christians here, and fit for be- 
ing members of the society of heaven. We must, there- 
fore, take up our cross daily, strive against every the 
least tendency and temptation to evil, and learn habitually 
to maintain the conflict, till at length we shall, by divine 
assistance, be more than conquerors, and have the cor- 
ruptions of our nature thoroughly subdued. These ef- 
forts are particularly necessary, till our good habits are 
sufficiently confirmed; after which, the trial of our virtue 
will be more easily borne, although we must at no time 
lay aside our arms, or dispense with our vigilance. We 
must be faithful unto the death, if we would then expect 
the crown of life. 

Nor is it enough to resist our inclinations to what is 
wrong; we must also moderate our affections to those 
worldly and earthly objects and pursuits, which, within 
their proper bounds, may be lawful and innocent. One 
of the fathers, on observing that the excuses made by 
those who were invited to the marriage supper were all 
of this nature, cried out, " Perimus licitis!" The things 
that are allowed us may prove a snare, and occasion our 
destruction. 

* Nondum vidisti requiem quara speramus, nee tormenta quae 
timemus. 



LECTURE VI. 63 

A christian must, therefore, not only suppress every 
motion of envy, malice and revenge, and cleanse himself 
of all filthiness of the flesh and spirit, but also check and 
restrain all immoderate desires of wealth, reputation, 
pleasure, and even of such entertainments and amuse- 
ments as are deemed, in a certain degree, to be innocent. 
He must habitually exercise that self-government, which 
requires every appetite and passion to be subject to the 
laws of right reason, and partake, with much moderation 
and temperance, of those recreations and pleasures which 
are not forbidden.—" Had this fly," said the dervise, 
holding in his hand a cup of honey in which a fly had 
been drowned, " had this fly only tasted of the honey 
from the edge of the cup, she might have been safe; but, 
wading in, she found destruction." 

This duty of self-denial is the more necessary, as there 
is such constant occasion for its exercise. Hence one 
of the ancient heathen moralists made self-denial, or, 
"bear and forbear," the sum of his system. Self-denial 
is a duty that must be daily and hourly practised. It is 
the ordinary field of battle, in which we must fight the 
good fight of faith, and in which all our graces and vir- 
tues are to be exercised and put in practice. The oppor- 
tunities of showing some of the more heroic virtues of 
patriotism, generosity, magnanimity, and the like, occur 
but seldom in the ordinary course of human life; but we 
have constant occasion to subdue the stirrings of passion, 
to suppress the motions of envy, malice, and resentment, 
and every impure and inordinate desire. And, in pro- 
portion as these weeds are killed in the soul, by the ex- 
ercise of self-denial, every virtue regarding God, our 
neighbour, or ourselves, will of course, grow up and 
thrive; such as, devotion and charity, humility and meek- 
ness, peace and purity, equity and candour. And who- 
ever is in the daily habit of practising these more useful 
and ordinary virtues, is surely the fittest for discharging 
the more rare and splendid ones, when any occasion is 
offered. 

Such, then, is the utility and necessity of self-denial, 
even to an ordinary christian; but how much more to a 



64 LECTURE VI. 

minister of the gospel? We, my brethren, above all men, 
must be deaf to the calls of worldly ambition, dead to this 
life, and to its pleasures, even when innocent; mortified 
to the body, and to all its lusts and affections. We must 
be temperate in all things, as were those who strove for 
the mastery; and with infinitely more reason, consider- 
ing, that while their prize was a corruptible, ours is an 
incorruptible crown. We must use what is lawful and 
necessary in this world, as if we used it not: and, by 
our example, teach our people to live a spiritual and 
heavenly life, as much as possible independent of this 
body, which we must soon live without, and of this 
world, which we must soon leave behind. We must 
make no account of the difficulty, as, by our earnest 
care, aided by the grace of God, it will soon be conquer- 
ed. Indeed, when we subdue the horse and the elephant, 
it is with a bad grace we can allege, that over our own 
inferior nature our spirit cannot have the same command. 
You bring your horse and your ass to obey the rein; is 
your own nature more perverse and intractable than 
theirs? 



65 



LECTURE VII. 

THAT A MINISTER OF THE GOSPEL SHOULD BE HEAYEJfLT-MIlfDED. 

After mortifying our affections to this world, we must 
next raise and fix them on another. It is a saying of the 
Jewish rabbis, That the spirit of prophecy resides not 
with any man whose affections are not raised above the 
world, and fixed on heaven. With equal truth may we 
say, that the Spirit of God will not reside with that min- 
ister of the gospel, whose heart is not raised above all 
earthly things, whose soul is not associated to angels, 
and who is not changed into the image of his Master. 
And yet it must be owned, that the priests of all religions 
have, in almost all ages, been accused of having too strong 
a passion for the present world. What they were obliged 
to condemn in their doctrine, they were accused of en- 
couraging in their conduct. Perhaps the charge was, 
in a great measure, owing to the conspicuous light in 
which persons of the sacred order are placed, and to the 
peculiar deformity with which this vice must appear, 
when, at any time, found in their character. It is, indeed, 
a feature peculiarly shocking in a minister of that reli- 
gion, which teaches men to turn the whole bent of their 
mind towards another world, and to look down with a 
sovereign contempt on all earthly things. 

A strong love to the world, and to the things of the 
world, may be called the basest and most sordid of pas- 
sions. The minister, or even the man, in whom you 
discover it, you may safely mark down as one who loves 
neither God nor man. Neither devotion nor humanity 
can reside in the same breast with avarice. Hence the 
great apostle scruples not to call the love of money the 
5 



66 LECTURE VII. 

root of all evil; and, with peculiar earnestness and vehe- 
mence, he entreats the man of God to flee from it. As- 
tonishing, indeed! that the man of God should be in any 
danger from such an enemy. Hath not he God for his 
portion? and for the portion of his family? Is it not 
written, The Lord is the Levite' s portion? Is it not writ- 
ten, Leave thy fatherless children to me, and let thy 
widow trust in me? Who is there on earth that has such 
a security against want, so strong a charter for provision, 
as he who hath thus the promise of him to whom the 
earth belongs and all its fulness? Who is there, in 
every respect, so secure and fortified as he? His de- 
fence, indeed, is the munition of rocks, firm as heaven 
could make it. Yet strong as the bulwark is, the enemy 
hath often, when it was not guarded, got within its 
trenches. He hath often entered the sanctuary itself, 
and slain the man of God, even at the side of the altar. 
How then can we be secure against an enemy that hath 
slain his thousands, unless we cultivate that heavenly- 
mindedness which will elevate us above the region of 
danger, and place us in a situation in which the shafts of 
this grovelling foe can never reach us? 

Let us remember, my brethren, that an immoderate 
fondness for the things of the present world, whether 
discovered in keen desires of getting more, or in a 
selfish spending or hoarding of what one already has, is 
inconsistent with the character of a true christian, who 
must always consider himself as a citizen of that country 
which puts no value on such things, and as a sojourner 
and stranger upon earth. But how much more is this 
cast of mind inconsistent with the character of a minister, 
whose views and affections ought to be exalted above 
those of other men, and whose conduct should always 
point him out as a man of God, and a denizen of heaven?* 
Yes, my brethren, if all the rest of the world should 
mind earthly things, we ought to mind the things that 

* The apostolic canons (Can. iv.) appoint those priests and 
bishops to be deposed who immerse themselves in worldly affairs. 
See 2 Tim. ii. 4. 



LECTURE VII. 67 

are heavenly. We ought to remember that we are born 
to nobler prospects than any thing which this world can 
set before us; that we are engaged in a more important 
work than the pursuit of its trifles; and that it is no less 
dangerous than unbecoming to allow our souls to be ena- 
moured of the things of earth, of sense, and of time. 
Like the chariot-wheel in the mire, the soul will move 
heavily towards heaven, when its affections are deeply 
set upon the world. For our faculties are so circumscrib- 
ed and limited, that we cannot intensely pursue two ends 
so remote as earth and heaven. If we attend very much 
to the first, the world will believe that we pay no atten- 
tion at all to the last; as indeed we cannot pay it much, 
since no man can serve two such opposite masters as 
God and Mammon. If any man love the world, the love 
of the Father is not m him. 

Far be it from me, however, to encourage such inatten- 
tion and indifference to our circumstances as might lead 
us to any embarrassing or distressful situation. This 
would equally hurt our usefulness, and be still more in- 
jurious to our neighbour. Our circumstances too, too 
often need all the economy in our power to make them 
barely supply our necessary wants, without giving some- 
times one-half of what we would wish to relieve the poor. 
In this too common and unhappy case, it is our business 
to avoid every thing superfluous, or unnecessary, or ex- 
pensive; in all things to retrench what we can, to give in 
the measure we are able, but to take care to be always 
within our income, however small, so as never to owe 
any thing to any man, but love. Thus a small matter, 
by the blessing of God, will go far; and a cheerful, con- 
tented and heavenly frame will "be maintained, in cir- 
cumstances far from affluent. And even in their low 
estate, such greatness of mind becomes those who expect 
to be soon kings, as well as priests to God. Though 
now, like their master, their kingdom is not of this 
world, they may well rejoice in the sure and near pros- 
pect of a better inheritance. 

Therefore, my brethren, let us, who not only expect 
to be kings ourselves, but who offer crowns of glory to 



68 LECTURE VII. 

others, depise every transitory vanity: let us, who tell 
others that the care of the soul is the one thing needful, 
beware of acting, at any time, in opposition to what we 
say, and of making our practice a contrast to our ser- 
mons. Otherwise, what occasion shall we give to the 
wicked to triumph, and to the godly to mourn, on seeing 
the gold become dim, and the most fine gold changed; 
on seeing the sons of Sion, the king's children, who 
should be clothed in scarlet, embrace the dunghill? 

God forbid, my brethren, that any of us should thus 
give the preference to the present world. Could Moses, 
when permitted to contemplate the effulgence of the 
divine glory on the mount, prefer to fix his eye on the 
gold with which the children of Israel corrupted them- 
selves on the plain? Or could the three disciples, amid 
the splendours of the transfiguration, and in the presence 
of Christ, of Moses, and of Elias, prefer any worldly joy 
to that glorious vision? It is not possible. And shall 
we, who, like them, are admitted to the honour of enjoy- 
ing the most exalted and refined pleasure which results 
from the fellowship and communion of our God, allow 
our affections to fix on gross and earthly objects? Shall 
we not rather, from the eminence on which we stand, 
look down with contempt on the insignificant trifles 
which occupy the thoughts of worldly men; and view 
the world itself as only the transient abode of still more 
transient beings? Instead of loving it, shall we not felici- 
tate ourselves with the prospect of our being so soon to 
leave it, and anticipate the everlasting glory to which we 
shall be raised above it? In this world, then, my breth- 
ren, having thus so high and so near a prospect in an- 
other, seek ye great tilings for yourselves? Seek them 
not.* " Leave all," says Augustin, " and you shall find 
all: for every thing is to be found in God, by him who, 
for the sake of God, despiseth every thing." 

" Since you pretend to so reputable a character," said 
Socrates to a man of Athens, "and since you are a deni- 
zen of the most famous city in the world, are you not 

* Jer. xlv. 5. 



LECTURE VII. 69 

ashamed to make it your business to acquire riches, or 
renown, or power, and, at the same time, slight the 
treasures of truth and wisdom, and neglect to improve 
your soul to the highest perfection of which it is capa- 
ble?" 

Had Socrates been acquainted with the character which 
we bear, and the city to which we belong, how should 
he address us? "Ye men of God," he might say, "and 
ambassadors of the Most High, (for such, ye say, ye are,) 
what sordid trifles must all that mortals admire appear to 
persons of your divine and august character! Ye disci- 
ples of the Son of God, what holiness becomes your pro- 
fession! Ye heirs of the unspeakable glory of heaven, 
what dross and dung must ye count the earth, and all 
that it contains! Surely you would be ashamed to covet 
more of this world than food and raiment; that is, the 
bare necessary accommodation of your transient pas- 
sage. Solely intent upon the business of your heavenly 
calling, your ambition, no doubt, centres all in heaven. 
If you cannot make the world wise, you at least spend 
your lives in attempting it; and, if you can do no more, 
you surely raise your own souls to a pitch of heavenly- 
mindedness, of which blinded mortals have hardly any 
conception." 

So should any one imagine, who would form his ideas 
of the elevation of our souls from the nature of our holy 
office and profession. And with much reason; for what 
a glorious advantage does our office give us for excelling 
all others in heavenly-mindedness! Our life is devoted 
to the contemplation of God and heaven; to the preaching 
of Christ and his salvation. Others are glad of the lei- 
sure of the sabbath, and some other small portions of 
time snatched from their daily business; but our whole 
life is a Sabbath, in which we have almost nothing to 
do, but to think and to speak of God and of heaven. 
What a blessed life is ours, if we have that elevation of 
soul, and that heavenly frame of mind, which suits it! 

And if we, my brethren, wish to attain to this elevation 
of mind, this divine temper, we must labour to impress 
our hearts with a strong conviction, that all those things 



TO LECTURE VII. 

which the men of the world love and pursue so keenly, 
have in them no power of conferring any real or lasting 
felicity. To feed, clothe, and lodge a dying body, for a 
few years, is the full amount of them. And surely this 
is rather the felicity of a brute, than of a rational, imma- 
terial and immortal essence, such as the human soul, 
whether in the body or out of it; for this alone is the 
man. 

We must therefore accustom ourselves to think, that 
the true happiness of this true man, in the life that now 
is, as well as in that which is to come, even through all 
the revolutions of eternity, consists in humility, purity, 
charity, and piety; in the consciousness of possessing, 
and in the joy of exercising, these and the like virtues; 
in the present sense of the divine favour, and in the ra- 
vishing hope of enjoying that favour for ever and ever. 
We must frequently raise our souls to the contemplation 
and almost vision of God, and call forth all their powers 
to the imitation of those moral attributes which constitute 
his chiefest glory and excellence, till we perceive our 
natures assimilated to his; till we feel our spirits rejoice 
with hope, and long with desire, to be eternally and 
inseparably with him. It is this sacred feeling, this 
unspeakable joy, that will effectually convince us, that 
all other things that can possibly engage the cares, the 
hopes, and the fears of mortals, are nothing but empti- 
ness and delusion, vanity and vexation of spirit. They 
are like those dreams which amuse at midnight the un- 
happy wretch who is doomed to suffer in the morning. 
It is this deep, strong and abiding conviction of the 
emptiness and delusion of those things that court the 
outward senses, and of the superlative and unspeakable 
value of un!&ee*l and everlasting things, that must elevate 
our souls above every mean and sordid purpose and pur- 
suit, and inspire them with ardour and perseverance to 
attain those habits of holiness and virtue, which alone 
can make us truly and eternally happy. 

The busy mind of man must always have something 
to engage its attention; and if we, who are the guides 
of mankind, cannot convince them that this something 



LECTURE VII. 71 

ought to be the chief good, let us at least show them 
that we are perfectly convinced of this truth ourselves. 
While we direct them to fix their ambition on the things 
that are heavenly, let our own be disengaged from the 
things that are earthly, and our affections visibly and 
strongly placed on the things that are above. While we 
preach to them, that the riches, honour, and glory of 
this world are empty and evanescent things, and that the 
love, the favour, and the friendship of God, and the imi- 
tation of his moral excellence, are the only satisfying 
joys, the only true and durable happiness, let our con- 
duct show them that we speak from feeling and convic- 
tion, and that our souls find a peace, joy, and felicity 
unspeakable, in those spiritual, heavenly, and eternal 
objects, which we recommend so warmly to their care 
and attention. It is incredible what weight this elevation 
of soul and sanctity of conduct would give to our dis- 
courses, and how much it would increase their influence 
on mankind. When we tell them, that to know, love, 
imitate, and enjoy God, is the chief and only felicity of 
man, for time and for eternity, if we confirm what we 
say by our own example, it will strike with a force that 
is almost irresistible, and will effectually convince and 
persuade our hearers. To this heavenly-mindedness, 
under the grace of God, it was owing, that the first 
preachers of Christianity made such noble conquests. 
They were crucified to the world, and the world to 
them, and all the impetus of the soul was directed to a 
single object. When this is the case, man can yet do 
wonders; especially in that work in which Omnipotence 
is engaged to help him. 

Let us then acquaint ourselves more and more with 
God, and seek our felicity and joy in the contemplation, 
love, and adoration of his glorious perfections; in medi- 
tating on his word, trusting in his providence, relying 
on his promises, and imitating his moral attributes. 
And, believe it, my brethren, our happiness will be 
always growing in proportion to the progress which we 
make in this heavenly study; insomuch that, even in the 
present world, we may arrive at a degree of joy as far 



72 LECTURE VII. 

above what we yet feel or conceive, as the impressions 
made upon us by objects, when awake, exceed the faint 
N representation which they make on our fancy when 
asleep; that is, as much as the presence of our dearest 
friend exceeds the indistinct idea left of him by a dream 
at night. 

And is it possible, my brethren, that we have in us a 
capacity of climbing nearer the throne of God than we 
almost ever do in the present life, and shall we not have 
the ambition to attempt it? Shall we not make every 
effort to break the charm that binds our infatuated soul 
to its dark and earthly mansion, and mount on the wings 
of joy and desire towards heaven? Shall not the power 
of the gospel, which we preach to others, be more mani- 
fest in our own life and conversation, so as to make us 
live by faith and not by sense, and fix our souls im- 
movably on the pursuit of holiness, on the contemplation 
of God, and on the joys of Paradise? The unspeakable 
joy which this exercise would raise in us, would, on 
earth, be a foretaste of heaven; and the ravishing hope it 
would create in us, of being soon raised to the glory 
which we now long and look for, would make this world 
and all its glory vanish; so as to have no temptation to 
draw our thoughts from the object of our felicity. And 
the more we contemplate God, the more we are trans- 
formed to his likeness; insomuch, that, on earth, we 
go on with the progressive glory and joy of heaven. 
For what is the glory and joy of heaven, but the unin- 
terrupted contemplation and unceasing imitation of God, 
the source of all blessedness and perfection? And shall 
we not have as much as possible of this glory and joy 
even now; and, in the hope of having more of it in his 
presence hereafter, purify ourselves, even as he is pure? 
It is, indeed, astonishing, that we, whose business it is 
to meditate on these things ourselves, and to urge them 
on others, are not more firmly established in the practi- 
cal belief of the delusive vanity and emptiness of this 
world, whose fashion passeth away, and whose dazzling 
glories are but flying shadows. It is astonishing that 
our souls are not raised above it, and for ever fixed on 



LECTURE Vn. 73 

the joyful contemplation of God, and on the glorious 
hope of being soon eternally and inseparably with him, 
in the abodes of knowledge, holiness, and happiness, 
with all the society of blessed and immortal spirits. 
That men of our profession, occupation, and prospect, 
should even think or speak of any thing else, and much 
more seek any great things for ourselves in the present 
life, is, when the matter is duly weighed, abundantly 
astonishing. But that we should not only think and 
speak, but often act, like those who have their portion 
in this world only, is a mournful as well as an astonish- 
ing consideration.* 

What should we, therefore, do, my brethren, but en- 
deavour, by retirement, meditation, and prayer, to fix 
our hearts more on God, and on the superlative glory 
of spiritual and eternal things; till we feel stronger im- 
pressions of their worth, and are more convinced of their 
reality and nearness. Then the joy and happiness 
arising from the contemplation of God, and the glory of 
his kingdom, will make these themes alone delightful, 
and give them a decided preference in our estimation. 
Then, elevated above the trifles of time, our thoughts 
will be engrossed with the eternity which we preach, 
and we shall scorn the groveling pursuits of earth our- 
selves, when we recommend heaven to others. Then, 
having chosen God for our only portion, we shall delight 
ourselves in his favour, and love him, when we know 
him, with all the affections of our soul. And, having 
attained to this love, it will extinguish the immoderate 
love of all inferior things, as the intense beams of the 
sun extinguish fire. 

* See Prin. Leechman's Syn. Serm. 



74 



L ECTURE VIII. ' 

THAT A MINISTER OF THE GOSPEE SHOUED BE HEAVENEY IN HIS 
CONVERSATION. 

Of all the creatures under heaven, man is the only 
one that has religion, and the only one that has speech. 
A plain intimation that the latter was meant to be sub- 
servient to the former, and that the creature endowed 
with both was designed to be the priest of the creation, 
who should offer up, in the name of all, that tribute of 
praise and homage which is so due to the great Creator. 
Distinguished by reason, by religion, and by speech, 
it was intended that he should employ these talents in 
the contemplation and praise of the divine perfections; 
in celebrating the wonders of creation, the equity of 
God's government, the goodness of his laws, the mani- 
festations of his love, especially in the redemption of 
mankind by his Son, and the honour and happiness of 
being devoted to his service. But if this should be the 
occupation of men, how much more of ministers, who 
are peculiarly consecrated to the service of God and 
of religion; and who, as the salt of the earth, ought to 
season every company of which they make a part. 

Yes, my brethren, every minister ought to lay out 
all his faculties in doing good to his people; and, for 
this purpose, he ought particularly to take heed to his 
conversation. If every idle word which ordinary chris- 
tians speak, they have an account to give at the day of 
judgment, how wise, how holy, how heavenly should 
be the conversation of a minister of the gospel, of a 
servant of Jesus, of him whom God hath sent with his 
word in his mouth, in order to plant (and, as it were, 



LECTURE VIII. 75 

by a kind of creation and fellow-working with himself, 
to add to the inhabitants of) the heavens? Shall those 
hallowed lips, which one while deliver the most impor- 
tant truths, in the name of God, and in the room of 
Christ, at other times defile themselves with vain words 
and trifling discourses? Shall the same fountain cast 
forth sweet and bitter waters? Accustomed to the songs 
of angels, what relish can they find for those levities, 
to say the best of them, which often find place in the 
mouths of the children of men? What an incongruity 
would this be in an ambassador sent from God?* 

Our conversation, my brethren, should always be 
marked with a peculiar character of gravity, modesty, 
and piety. By this we should show that we are the 
men of God upon earth, and a different class from the 
generality of mankind. The mouth of a minister of 
the gospel, to use the language of holy writ, should be 
a sharp sword, and his words polished shafts, used on 
alt occasions in the service of his Master and never al- 
lowed to contract any rust by being seldom employed. 
What then shall we say of those ministers who have 
seldom any thing serious, edifying, or heavenly, in 
their ordinary conversation? Ah! what irrecoverable 
opportunities do they let go; what precious moments do 
they lose in trifling! How do they know but one well- 
timed word might be blessed as the means of saving a 
soul? A word in season, how good is it! How do 
they know that their private labours might be more use- 
ful than their public discoures? Their public discourses 
may never be heard by those who most need them; but 
who, from ignorance, indolence, or profaneness, may 
not come to hear them. And, if they should, they may 
not apply them to themselves; or, at least, may not be 
out of the need of having them enforced by considera- 
tions peculiar to themselves, and very improper, per- 
haps, to be urged in public. Speaking to them privately, 
separately, and suitably to their various circumstances 

* Novae sortis oportet ilium esse, qui, Deo jubente, canit. 

Seneca. 



76 LECTURE VIII. 

and conditions in life, may produce happier effects than 
either they or he could look for. 

In our public ministrations, my brethren, men may 
come to hear us on their guard. But, in familiar dis- 
course, this guard is thrown off; the harness is, as it were, 
drawn aside, and the access to the heart is open. Ser- 
mons are addressed to multitudes, and cannot always be 
made to suit the particular case of every hearer. Be- 
sides, they want that life and energy, that address and 
insinuation, which always attend a private conference. 
Hence, we find our Saviour himself making converts 
much oftener by his private conversation than by his pub- 
lic teaching, though he spake as never man did. And 
such of his ministers as imitate his example, will be 
found to do more good in this way, perhaps in a few min- 
utes, than by the labours of whole days in the pulpit. 
" Thou hast done more harm," said once a Lord Chan- 
cellor of England to a faithful minister, " thou hast done 
more harm by thy private exhortations in prison, than 
thou didst by thy preaching before thou wast put in." 

Thus, my brethren, should we embrace every oppor- 
tunity, in private as well as in public, of giving conver- 
sation a religious and heavenly turn; and of leading men 
insensibly, and ere they are aware, to holiness and vir- 
tue. And whether the world call this in season, or, out 
of season, we thereby approve ourselves to God and 
conscience. Nay, even those fools who may in words 
condemn us on this account, must in their hearts esteem 
us, and confess that we act with propriety. For this tri- 
bute vice must for ever pay to virtue. 

All our conversation, my brethren, ought to aim at 
the glory of God and the good of souls. For this pur- 
pose, is it not necessary to make any display of know- 
ledge or learning? No; to make men know practically 
and spiritually those things which in theory, perhaps, 
they know already; to make those notions that float in 
the head sink into the heart, and influence the conduct; 
to kindle in the soul the love of holiness and virtue; to 
stir up the affections to the love of God and man; to call 
home the thoughts to the consideration of our present and 



LECTURE VIII. 77 

future state, and other eternal and important truths, so as 
to discover a new sweetness and use in things with which 
we are already acquainted,— -these, and the like, are the 
great objects which, in our conversation, we ought always 
to have in view. And did christians in general, and we 
in particular, attend to our character and hope, our 
thoughts would surely be much more occupied in the 
contemplation of our blessed immortality and home in 
heaven, and in comforting and encouraging one another 
to submit cheerfully to the inconvenience of the way, to 
overlook the intervening moment, and to fix our eye im- 
movably on those glories at which, in a short time, we 
expect to arrive. 

Such subjects of conversation are flowers which af- 
ford sweets that can never be exhausted. But, in extract- 
ing them, we must avoid every thing that may appear 
stiff, formal, or severe in our manner. Our speech and 
carriage should be meek and" modest, as well as grave; 
and our behaviour always engaging and affable. — " His 
piety," says the biographer of a late pastor,* " though 
awfully strict, was inexpressibly amiable. It diffused such 
a sweetness through his temper, and such benevolence 
over his countenance, as none who knew him can ever 
forget. He looked upon all that the world calls impor- 
tant, its pleasures, its riches, its various competitions, 
with a playful and good-natured kind of contempt, and 
could make persons ashamed of their follies by a raillery 
that never gave pain to any human being. Of vice he 
always spoke with severity and detestation, but looked 
on the vicious with the tenderness of a pitying angel. 
Wherever he went, he carried cheerfulness and improve- 
ment along with him." 

Cheerfulness, my brethren, becomes us too; for when 
our eye, like Stephen's, is steadfastly fixed on the glory 
of heaven, our face, like his, may well shine as that of 
an angel. " Serve God, and be cheerful, "t and you 
act most agreeably to the genius of our holy religion. 

* Bishop Benson. f The motto of a late bishop. 



78 LECTURE VIII. 

Cheerfulness disposes the mind to the noblest acts of re- 
ligion, to the love, adoration, and praise of God, to com- 
placency in his government, and trust in his promises. 
On the other hand, these, and all the other acts of devo- 
tion, reciprocally dispose the soul to cheerfulness and joy- 
ful serenity. To contemplate the perfections of God, and 
the glorious display of them in his works, of creation, 
providence, and redemption; to love him, serve him, 
praise him, trust, and rejoice in him; these are surely the 
most delightful exercises of the soul; and, the more that 
any one abounds in them, the more he anticipates the 
joy of heaven. 

Of all the men in the world, then, cheerfulness both 
in countenance and conversation, best becomes us, if we 
live up to our profession and character. Mirth, however, 
belongs almost altogether to others. " It is not the part 
of a minister of the gospel, at any time, to excel in farce 
and comedy. Leave it to jesters and buffoons to spread 
the laugh, and set the table in a roar." That joy, which 
is the fruit of the spirit, and which not only becomes but 
is enjoined on us, is of a different cast, and of a higher 
kind. It is calm, cheerful, and serene, as the upper re- 
gions of heaven; and is as different from mirth as wisdom 
is from folly. Foolish talking and jesting,* to us, above 
all men, are not convenient: to us, who should know best, 
and always remember, that for every idle word which 
men speak they shall give an account at the day of judg- 
ment, and receive a recompense suitable to its tendency; 
to us, " whose office must frequently present to our 
thoughts the afflictions of this mortal state, the holiness 
of God's law, our own grievous imperfections, the de- 
plorable sins of many others, and the final sentence which 
awaits us all."t 

With an office so serious, and a character so sacred as 
ours, my brethren, levity and mirth but ill accord. To 
endeavour to make religion agreeable, is proper, but to 

* Aristotle places this among his half-virtues; but the gospel, a 
nobler system, gives no room at all to it. 
f Seeker. 



LECTURE VIII. 79 

make ourselves agreeable, by helping our company to 
forget religion, is exceedingly faulty. The bulk of man- 
kind, indeed, expect, whatever they do themselves, that 
we should act consistently with our character, and re- 
tain always, in our conversation and countenance, such 
sacred gravity and such cheerful and modest meekness, 
as may procure respect to religion, even from those who 
do not love it. And, if we cannot thus maintain the 
dignity of our character and the credit of religion wher- 
ever we are, then our solemn and sudden silence, our 
abrupt departure, or reluctant reproof, as prudence may 
direct, should mark our indignant sense of what is going 
on. To listen to any thing immoral, without showing 
that we are displeased, in us is to be profane. To give 
the sanction of our presence to vice, without any symp- 
tom of disapprobation, were to betray our trust to God. 
For, in this sense, he who is not with him is against him. 
In mixing with our people, therefore, we should be their 
models, and not their companions or imitators. We are 
at the head of our flocks, and ought to be their guides. 
But if any of them be of such a cast as not to permit 
this, we ought not to mix with them at all; but to sepa- 
rate ourselves from so untoward a generation. In so un- 
happy a case as this, " our visits to sinners," as one of 
the fathers observes, " ought to be as rare as were the 
appearances of angels to the saints of old." Any inti- 
macy, indeed, which we may have with the irreligious 
or profane, beyond what common civility requires, or the 
prospect of reforming them allows, is at the expense of 
our character, and, I may add, of our piety too. Be- 
sides, our conduct will offend the weak, and excite the 
contempt or indignation of the wise and good, so that we 
cannot be useful to either. 

In all the intercourse which we may have with our 
people, we should be careful to interfere as little as pos- 
sible with their worldly affairs. " For a priest to become 
a judge," says Plato, " would be to defile himself, and 
to derogate from his character." To lay hold of every 
opportunity of disposing all men to a mutual good opin- 
ion and good will, is indeed our duty. But any thing fur- 
ther will in all likelihood draw upon us the hatred of one 



80 LECTURE VIII. 

party, and the common imputation of being meddling. 
The office of umpire, in settling differences, was declined 
by our Lord himself; and his example ought, in every 
thing, to be a law to us. Who, as he said of himself, hath 
made us lawgivers or judges? Our own province is enough 
for us. If ever we are led beyond it, it should be only to 
plead and support the cause of the poor, the fatherless, 
and the widow. To turn the attention of our people, as 
much as we can, to the one thing needful, is our great 
concern- For this purpose, we should study their dif- 
ferent characters, and be well acquainted with passages 
of scripture suited to the various ages, relations, and cir- 
cumstances of life; so as to have a word in season for 
persons of every denomination; and something suitable 
to say to every one of our people, with whom we have 
an opportunity of meeting or holding any conversation. 
In the happy skill of making a dexterous use of every 
such opportunity, consists much of that aptness to teach, 
which the apostle sets down as one of the qualifications 
of every good and faithful pastor. 

We are seldom aware how much good or evil there 
may be in our ordinary conversation. It is generally a 
savour of life or death to our people. When we preach, 
we only do what all clergymen, whether good or bad, 
are bound to do; and therefore we may be considered by 
many as only going through a piece of form. But if our 
conversation, like our preaching, be good for the use of 
edifying, and minister grace to the hearers, it will yield 
its fruit unto holiness, and awaken souls to a sense of 
piety and religion. For it is by our life and ordinary 
discourse, and not by our sermons, that men will judge 
of us. And as we are consecrated to God and religion, 
as much, at least, as the churches and altars at which we 
serve, idle and ordinary discourse would profane us, as 
much as churches and altars would be profaned, if ap- 
plied to ordinary uses; and then what could we expect 
but that the spirit of God should be grieved,* and leave 

* See Eph. iv. 29, 30. Where, it is clear, that, by the conversa- 
tion that does not edify, and does not minister grace to the hearers, 
we grieve the Holy Spirit. 



LECTURE VIII. 81 

our temple desolate. Let us, therefore, look well to our- 
selves, and see that our conversation, as well as our ser- 
mons, may always tend to edify. 

The children, especially, demand our particular no- 
tice; and to edify them should be one great end of our 
conversation. To children the great Shepherd of the 
sheep himself paid the utmost regard, and, in the most 
endearing manner, recommended them to us. Feed my 
lambs. A matter that was marked with such impor- 
tance by our Lord, may well demand our attention. Yes, 
my brethren, the nurture of the young is a sacred charge, 
of which God will one day require an account. Child- 
ren are tender plants, which the great Master of the 
vineyard hath particularly enjoined us to cultivate; and 
which we should, therefore, endeavour, with all possible 
care, to rear. Childhood and early youth alone are the 
proper season of instruction, for those especially of the 
lower class, who make the bulk of mankind. Once they 
are advanced in years, the toils and cares of life leave 
them no leisure for improvement in knowledge; and, with 
respect to those in more opulent circumstances, they will 
not then submit to our teaching. At any rate, religious 
impressions never take such a strong hold of the mind 
as when they are made in the earlier years of life. The 
habits acquired in that period, be they virtuous or vicious, 
are most likely to adhere to us till death, and to follow 
us to eternity. Hence the urgent necessity of every pos- 
sible care to instil good principles early into the minds 
of children.* And the necessity upon us is by so much 
the greater as parents are the more negligent. Ah! poor 
lambs! capable of becoming angels, what must become 
of you, if both parents and pastors neglect their duty? 
If they do not train you up in the way in which you 
should go, how can they expect that, when you are old, 
you will find it? 

We, therefore, my brethren, must improve the seed- 
time, otherwise we lose the hope of the harvest. On 

* Quo semel est imbuta recens, seivabit odorem 
Testa diu. Horace. 



82 LECTURE VIII. 

our diligence in this depends, not only the success of our 
ow.n ministry, but that of our successors in other genera- 
tions. If, after baptizing children into the faith, we then 
neglect them, we act the part of that barbarous parent, 
who instead of nourishing the child that is born to him, 
cruelly exposes him in the waste and howling wilderness. 
Nay, in as much as the soul excels the body, our cruelty 
exceeds that of such a monster, if we neglect this part of 
the trust reposed in us'. 

If we neglect to train the children properly at first, no 
future care can atone for such a crime. How can you 
build the house of which you never laid the foundation? 
Take no timely precaution against the contagion to which 
youth is exposed, and no future care will cure the mala- 
dy. Once they are grown men, they will never sub- 
mit again to become children. So sensible of this were 
the wise Lacedemonians, that, when they were required 
to give fifty children as hostages, they chose rather to 
give fifty of the most eminent men in the state, whose 
principles were already formed, than children, to whom 
the want of early instruction would be a loss altogether 
irreparable. It would be, according to the beautiful 
expression of Pericles, like cutting off the season of 
Spring altogether from the year. 

Let us then descend often to the capacity of children. 
Let us employ them, as much as possible, in storing 
their memory with the maxims of piety, with passages 
of scripture, with psalms, and hymns, and prayers; and 
give them, if we can, from time to time, some small 
present of this kind to secure their diligence. Early 
habits of diligence and application will be of great ac- 
count to them in passing through the present world, as 
well as in preparing them for another. By this means, 
they learn in time to encounter any difficulty, from the 
habit of surmounting hardships. Let us therefore be 
careful to impose tasks upon them. Let us be zealous 
to instruct them. It may not be long, (as we and they 
are stepping off,) that we shall have it in our power to do 
them any service; or, if it should, the task will be daily 
growing more difficult. Can the Ethiopian change his 



LECTURE VIII. 83 

hue, or the leopard his spots? then may they learn to 
do good who have been long accustomed to do evil. 
What should recommend this duty to us more especially 
is, that, in this part of our labour, we have most proba- 
bility of success, and least danger of being infected our- 
selves. For of this danger we run no little risk, when 
we mix with the grown up, on whom the leprosy of sin 
may have already come to such a height as to render 
the disease extremely dangerous to others, as well as to 
themselves. 

Be it our serious care, then, to embrace every oppor- 
tunity of training up the young in the knowledge of 
God, and in the love and practice of religion; urging the 
parents to join us, and assuring them that their own 
happiness or misery must depend on the education of 
their children in virtue and piety. ** If you wish to be 
a saint," says the sacred book of the Persians, " give 
good instruction to your children; for their virtuous 
actions will be imputed to you." Nay, we may assure 
them, that, generally, even in the present world, their 
families must rise or fall in proportion as their children 
are virtuous or vicious. An object of such magnitude, 
therefore, demands our early and continued attention. 
When they are yet babes, let us give them the milk of 
the word, — the first plain rudiments of religion. Let us 
give them stronger meat when they are able to receive 
it. Let us instruct them, let us confirm them, and 
never lose sight of them, nor suffer early impressions 
to wear off; but improve them to settled habits of piety 
and virtue, and lead them to ratify their covenant with 
God, by their own personal deed, in the holy communion. 

Such, my brethren, should be the constant tenor of 
our conversation, and such, especially, our care to in- 
culcate early piety. For, if it be the duty of every 
christian to take heed that nothing proceed out of his 
mouth, hut what is good for edification, that it may 
minister grace to the hearers, what shall become of 
that minister of the gospel who does not take still greater 
heed to his duty, which, like every other, is more pecu- 



84 LECTURE VIII. 

liarly binding upon him?* Yes, my brethren, if all the rest 
of the world should have their conversation, some of earth, 
and some, perhaps, of hell, our conversation should al- 
ways be, as much as possible, in heaven. Propriety of 
character requires this of the followers and ambassadors of 
Jesus, and practice would make it soon sit easy on us, and 
familiarize us to sublime ideas and heavenly sentiments. 
The art of giving a spiritual and heavenly turn to 
conversation, and of improving every subject to our ad- 
vancement in holiness and virtue, is best learned from 
our Saviour's discourses recorded in the gospels, where 
we meet, on every proper occasion, with the most 
beautiful examples of it. There, how natural and easy 
the transition from things earthly to things heavenly; 
from the meat that perisheth to that which endureth to 
eternal life; from the water of the well of Jacob to those 
living waters, of which he who drinketh shall never be 
athirst again! There, we meet with nothing forced, 
nothing strained, nothing unsuitable to the occasion, or 
to the nature of the company. For our Lord, in this, 
as in every thing else, exemplified his own precept, of 
not casting pearls before swine; and taught us, that 
our speech should not only be good, but also suitable 
and well timed. And did we, my brethren, endeavour 
always to imitate the example of his conversation, we 
should soon find our progress in holiness to be vastly 
more than we looked for, and at length arrive at a degree 
of it which few attain, because few attempt it. That 
we have a moral capacity for such exalted improvement 
is plain from the example of those who, in this and 
many other parts of our duty, attained to a degree of 
perfection, which to some, may appear hardly credible. 
In proof of this, I will not go back to patriarchs or pro- 
phets, martyrs or apostles, who may be supposed to 
have had the aids of divine grace, in a more peculiar 
and extraordinary measure. I will only repeat the 
character which an intimate acquaintance of his gave of 
a truly eminent pastor of the last age; of " a bishop (as 

* Inter seculares nugae,in ore sacerdotis blasphemise. — Bernard. 



LECTURE VIII. 85 

he says) that had the greatest elevation of soul, the 
largest compass of knowledge; the most mortified, and 
most heavenly disposition that I ever yet saw in mortal; 
that had the greatest parts, as well as virtues, with the 
most perfect humility that I ever saw in man; that had 
so sublime a strain in preaching, with so grave a gesture, 
and such a majesty of thought, of language, and of pro- 
nunciation, that I never once saw a wandering eye where 
he preached, and have seen whole assemblies often melt 
in tears before him: and of whom I can say, with 
great truth, that in a free and frequent conversation 
with him for above two-and-twenty years, I never 

KNEW HIM SAY AN IDLE WORD, OR THAT HAD NOT A DI- 
RECT tendency to edification: and I never once saw 
him in any other temper, but that which I wished to be 
in in the last minutes of my life."* 

What may not our earnest endeavours accomplish in 
those matters in which we are sure the grace of God 
will aid us! 

* Character of Abp. Leighton, in Burnet's Pastoral Care. 



86 



LECTURE IX. 

THAT A MINISTER OF THE GOSPEL SHOULD SET A HOLT EXAMPLE 
TO HIS PEOPLE. 

It is not by our conversation and sermons only, my 
brethren, that we must edify our people: — Our example 
should always and uniformly preach to them. The 
generality of mankind are better judges of our example 
than of our sermons, and are apt to form their notion of 
the gospel from our lives, and of holiness from our 
example. A good example is so necessary to gain 
weight and credit to our sermons, that they have seldom 
any success without, it. Our hearers, it would seem, 
make little account of our speaking well for an hour, in 
comparison of our living well for a week.* Our exam- 
ple, therefore, is the evidence of our sincerity, and the 
main support of our sermons. In vain do we teach 
others the duties of religion, if we neglect them our- 
selves. When our practice contradicts our precepts, 
we hinder the salvation of our own souls, and prove a 
snare to the souls of our people. We cannot, indeed, 
with any grace, reprove in them what we tolerate in 
ourselves: nor urge them to practise what we ourselves 
neglect. If we should, our labour would be lost; for 
who would observe the precepts which the preacher 
disregards, or believe the doctrines which his own life 
seems to discredit? 



-" The voice 



Is but an instrument, on which the priest 
May play what tune he pleases. In the deed, 
The unequivocal authentic deed, 
We find sound argument; we read the heart." 

Cowper. 



LECTURE IX. 87 

Should we, my brethren, keep even free from vice, 
this, for us, would be but little praise. We should be 
patterns of the strictest holiness and virtue. We should 
keep at such a distance, if possible, from breaking the law, 
that, as the rabbis speak, we " should not touch even 
the hedge that guards it." We should, with the severest 
jealousy, watch over every part of our conduct, and, with 
the most scrupulous punctuality, practise every atom of 
duty. We should abstain not only from evil, but from 
the very appearance of it; and sometimes deny ourselves 
that liberty, which conscience, perhaps, allows, if the in- 
dulgence would offend a weak brother, and obstruct our 
usefulness. We should even exceed the highest measure 
of holiness which we propose to our people, or which 
we wish them to possess: For, whatever we are, they , 
will think they may safely fall short of it by many de- 
grees; so exalted are the notions which are generally 
formed of ministerial sanctity. 

A good example is so essential to the priesthood, that 
every religion, false or true, supposes and requires it. 
"He who exhorts men to repentance," says the Sadder, 
or sacred book of the Magi, " should be without sin. 
He should be zealous, and his zeal candid and void of 
deceit. He should be of a kind temper; with a soul sus- 
ceptible of friendship, and his heart and his tongue should 
always agree. He is to keep himself from all debauch- 
ery, from all injustice, and from all sin of any kind. He 
should be a pattern of goodness and justice to the people 
of God." In the Greek and Roman religions, in like 
manner, the last and great injunction given to all who 
were initiated into the sacred mysteries, was, "Watch 
and abstain from evil." 

A good example is of so much consequence, that the 
emperor Julian thought he could make the false reli- 
gion prevail over the true, if he could only bring the 
pagan priests to be holy and exemplary in their con- 
duct. Accounting, as he declares, the strictness and 
sanctity, professed by christians, to be a principal cause 
of the prevalence of their faith, he gives directions, " that 
the heathen priests be men of serious tempers and deport- 



88 LECTURE IX. 

ments; that they neither utter, nor hear, nor read, nor 
think of any thing licentious or indecent; that they ba- 
nish from them all jests and libertine conversation; be 
neither expensive nor showish in their apparel; go to no 
entertainment, but such as are made by the worthiest 
persons; frequent no taverns; appear but seldom in 
places of concourse; never be seen at the public games 
or shows; and take care that their wives, children, and 
servants, be pious, as well as themselves." " The exer- 
cise of their sacred functions (says he) requires an im- 
maculate purity, both of mind and body; and even when 
they return from the temple to any occupation or inter- 
course of common life, it is incumbent on them to excel, 
in decency and virtue, the rest of mankind. Their 
humility should appear in the plainness of their domestic 
garb; their dignity in the pomp of holy vestments. A 
priest of the gods should never be seen in theatres or 
taverns. His conversation should be holy, his diet 
temperate, his friends of honourable reputation, and his 
studies should be suited to the sanctity of his profes- 
sion."* 

These are the means by which Julian hoped to make 
his favourite religion prosper; and it is certain that no 
religion whatever can prosper without them. For a 
good example is so nearly allied to the power of per- 
suasion, that it is a miracle of grace if one soul is saved 
under a wicked minister. A wicked minister is a curse 
to his flock, and more fatal than famine, pestilence, or 
sword, or any other calamity with which God, in his 
wrath, visits mankind. On the other hand, a faithful and 
holy minister, who, like the star of Bethlehem, not only 
lights, but leads his people to Jesus, is one of the greatest 
blessings which God bestows on men. Such a minister, 
personating and resembling the great Saviour of souls, 
carries on the work of redemption as a fellow-worker 
with Christ, and becomes the instrument of completing 
his designs of mercy, and purposes of love, to the souls 

* See Julian's Epist. passim; — Archbishop Seeker's Second 
Charge; — and Gibbon's Hist. 



LECTURE IX. 89 

of which he has the charge. Such a one is, in some 
measure, here below, the shepherd and the saviour of 
his people; and, when the great Shepherd shall appear, 
and ask of him an account of his charge, he can with 
joy come before him, with the souls which he has been 
the instrument of saving, and say, Behold me, and the 
children ichich God hath given me. 

A good minister, I repeat it, is a fellow-worker with 
God in the salvation of souls. But a minister, unworthy 
of this august name, has an equal right to be called a 
fellow-worker with Satan in destroying mankind. And 
here, my brethren, I speak not of ministers given to gross 
vice, or great enormity, if such there be. The character 
of these, were they guilty but of one glaring trespass 
against the laws of truth, temperance, or chastity, is 
confessedly blasted. I speak only of those who are cold 
or lukewarm, indolent or earthly; of those who are given 
to levity in behaviour, talk or appearance; of those who 
are at no pains to call forth the spirit of their office, by 
study, prayer, meditation, and self-denial; of those who 
make a fashion of going through the duties of their func- 
tion, without zeal, earnestness, or unction,* and therefore 
without success; of those, who deliver the most awful 
truths of the gospel with the same coldness and insen- 
sibility with which they would speak of ordinary mat- 
ters, and whose lives want that character of piety, which 
only could stamp a value on their sermons. For sermons 
have no effect when the preacher has no piety. His 
words, like arrows shot from a bow which has no elas- 
ticity, fall short of the mark, ineffectual and feeble. The 
coldness of his heart freezes, as it were, his language; 
and he cannot possibly kindle in the hearts of others 
that love to God, and zeal for his service of which there 
is not a spark in his own. If his sermons awaken any 

* " Gravity and warmth united, form that character of preaching, 
which the French call onction; the affecting, penetrating, interest- 
ing manner, flowing from a strong sensibility of heart in the 
preacher to the importance of those truths which he delivers, and 
an earnest desire that they may make a full impression on the 
hearts of his hearers." — Dr. Blair's Led. on Rhet. 



90 LECTURE IX. 

remorse in his hearers, his example will immediately 
allay it and give them a peace which conscience would 
not allow them. When they see their morals so much 
resemble those of their minister, they will suppose 
themselves in no danger; or perhaps believe that there 
is nothing serious in those duties of religion which its 
ministers themselves neglect or despise. Thus, perhaps, 
thousands of unhappy souls who have gone before us, 
and who are now in the place of torment, eternally shut 
out from happiness and from hope, owe their ruin to 
those ministers under whom they lived. And perhaps, 
(I utter it with trembling!) perhaps some of the souls 
under our ministry may find themselves there by and 
by, and owe their ruin to the like bad and careless ex- 
ample received from us. That stream which deluges 
the people of God, may proceed sometimes from the 
bottom of the sanctuary. That flood of profaneness 
which overflows the land, may spring sometimes from 
its prophets.* Yes, my brethren, the fate of thousands 
of souls is annexed to ours. We are always set for the 
rise or fall of many in Israel We are, as it were, pil- 
lars in the house of our God, and if these at any time 
fail, the superstructure must fall of course. 

A good and holy example is the first duty of a pastor. 
Without this, his labour, in every other respect, is lost. 
Like those on whom Moses pronounces a part of his 
curse,t he sovjs, but shall not reap; he waters without 
seeing the increase. He may carry much seed out into 
the field, but he shall gather little in. He may plant 
vineyards, and dress them, but he shall neither drink of 
the wine, nor gather the grapes. The sacred field under 
his care is cursed with bearing only thorns and briers. 
Unhappy the people to whom God, in his wrath, gives 
such a pastor! They can neither be roused by his ser- 
mons, guided by his example, nor edified by his conver- 
sation. Unhappy the pastor, who becomes thus the 
tempter and destroyer of those souls whom he ought to 

* Jer. xxiii. 15. j- Deut. xxviii. 38, 39. 



LECTURE IX. 91 

be instrumental in saving! His superior knowledge, 
when he does not live according to it, will only serve 
to aggravate his condemnation. He bears the torch, and 
yet he himself loses the way. He is raised in the tem- 
ple of God, but (like the man of sin spoken of by the 
apostle,) instead of serving him, he wars against him 
And then how is the name of God blasphemed! how is 
religion reproached, and Jesus wounded in the house of 
his friends! 

Our Saviour tells us, that whosoever shall offend even 
one of the least of his followers, it were better for him 
that a millstone were hanged about his neck, and that he 
were drowned in the depth of the sea. How impossible 
is it, then, for that minister of the gospel to escape the 
heaviest condemnation, whose careless or faulty example 
must offend, perhaps ruin, many? Even that which in 
others might be pardonable, is in him highly aggravated. 
Others might plead that they did not hear the trumpet; 
but it was his business to sound it;* and, therefore, if 
tempted, or even surprised into sin, he can neither excuse 
the fault, nor, without speedy repentance, dare he hope 
to elude the punishment. And, heavens! who can con- 
ceive what that punishment must be, when the offence 
is so very heinous? Who can describe that sorer punish- 
ment of which he may be thought worthy, who, teach- 
ing others, teacheth not himself but, through breaking 
the law, dishonoureth God! 

In the Levitical law,t it is required, that the sacrifice 
for the sin of a priest should be no less than was offered 
for the whole congregation, who, at that time, may have 
been two millions of souls in number. And who knows 
but God may exact for the sin of a priest, (as this seems 
but too plainly to intimate,) a punishment, as he did a 
sacrifice, equal to what may be inflicted on a whole con- 
gregation? One dares not think that any less may be 
implied in the law just now referred to. How holy, how 
exemplary, .then, should be the life of a minister of the 
gospel! On every thing he says or does, should be in- 

* Ezek. xxxiii, 3. j- Lev. ix. 3, 14. 



92 LECTURE IX. 

scribed, holiness unto the lord. " His soul should 
be purer than the rays of the sun,"* and he should walk 
among men as an angel of heaven. 

The very heathens, poor and low as their notions of 
God and religion were, had (as we hinted already) so 
high an idea of the sanctity of their priesthood, that the 
strictest and most exemplary regularity Avas expected 
from their sacred order. And such persons as assumed 
the priestly character, knowing that from them a more 
than ordinary degree of virtue was expected and requir- 
ed, did, from that moment, consider themselves as bound 
to excel the rest of mankind. The speech, which an 
ancient tragic poet puts in the mouth of one of them, 
may give the blush to many a minister of the gospel of 
Jesus. " Since I became a priest of Idean Jupiter, (says 
he,) I have kept all my garments pure and spotless, and 
I hold myself above the ordinary converse and conduct 
of mortal men."t 

If such, my brethren, were the sentiments of a priest 
of Idean Jove, what should be those of the minister of 
the great Jehovah! How pure, how holy, how exalted, 
almost to a proximity with the perfect angels! And as 
we, my brethren, bear this character, how cautiously 
should we guard against even the appearance of evil, and 
especially against every real fault? The sins of wicked 
men call for the vengeance of heaven, but those of a 
wicked minister, like that of the murderer of Cain, for a 
vengeance sevenfold. And, by wicked ministers, (I must 
again repeat it,) I mean not such as the world generally 
calls by that name: I mean only such as are cold, or 
careless, or lukewarm, or worldly; who, if they have no 
positive vice or crime, have as little zeal or piety; who, 
if they do not love pleasure, do as little love heavenly 
conversation, prayer, meditation, and study.J Yes, my 

* Chrysost. de Sacerd. 

Ej'HVOjtAtf, <57ttVXEUH« yifXAtO., 

■Sivy® ysvltnv £s |3g<wTi£v. 

POBPHTR. CIT. EK EuBIP. 

£ Vid. Massilon, passim. 



LECTURE IX. 93 

brethren, in a minister, not to be pious, is to be wicked; 
not to excite to virtue, is to encourage vice; not to con- 
firm, by his example, the doctrine which he preaches, 
is to deny the faith; and, in a word, not to be more holy 
than other men, is to be the curse of his people, the dis- 
grace of his office, and the enemy of his God. Their hav- 
ing neglected to do good, more than their having done evil, 
may be, one day, the condemnation of most ministers. 
The idle servant is, by the gospel, sentenced to the same 
torments with the unfaithful. And if even the bare ab- 
sence of zeal and piety be thus punished in a minister, 
what treasures of wrath must await the unhappy servant 
who is positively evil! Our Saviour himself seems to be 
at a loss for language strong enough to express the terri- 
ble fate of such a minister. His master, says he, will — 
what will he? — reprove, or beat, or scourge him? — no, 
but cut him asunder! 

Remember the history of the sons of Eli. From that, 
it would appear, that God has scarce any punishment 
adequate to the crimes of ministers. And if he thus pun- 
ished the profaners of the blood of bulls and goats, what 
shall he do, or rather, what shall he not do, to the pro- 
faners of the blood of his Son? 

In scripture, we find careless and corrupt pastors the 
greatest curse which God at any time sent upon a sinful 
people.* The lesser crimes of the Jews are punished 
with raising up kings against kings, and nation against 
nation; with reversing the order of the seasons; with 
barrenness of land, famine, pestilence, and sword. But 
when their crimes were at the highest, and God's wrath 
at the hottest; when weary, as it were, with chastening 
them, he asks, why should ye be stricken any more, or 
wherewith shall I strike you any more?t what last mark 
shall I give of my displeasure? Then, as we find from 
the sequel, he draws forth from his stores of wrath un- 
faithful ministers, wicked and corrupt pastors, shepherds 
who fed themselves and not the flock; who did not 
strengthen the diseased, nor heal the sick, nor bind that 

* Massilon. f Isaiah i. 5. 



94 LECTURE IX. 

which was broken; who did not seek the lost, nor bring 
again that which was driven away.* And if there be 
any of us, my brethren, to whom this character, will ap- 
ply, such may fear, that they are sent by God, as one of 
the first plagues, for one of the worst ages of the world. 
For, in the New as well as in the Old Testament, false, 
corrupt, and covetous teachers, are some of the plagues 
and signs of the worst and last times.t And, indeed, 
what worse calamity can befall a people, than to have a 
careless, not to say a corrupt, minister? Other plagues 
extend only to the body, but this takes in, not only the 
body, but the soul. Other calamities are limited by time, 
but the consequence of this extends to eternity; for care- 
less and wicked ministers are seldom or never honour- 
ed to be instruments of saving souls. Like the scribes 
and pharisees of old, they neither go into heaven them- 
selves, nor suffer them that are entering to go in. They 
are a stone of stumbling and offence in the threshold, on 
which thousands of unhappy souls must fall and perish. 
Unhappy that people! and woe to that pastor! although 
some of his people, by the uncommon grace of God, 
should be saved. 

You see then, my brethren, what manner of persons 
we ought to be; how holy in life and conversation. On 
this our usefulness here, and our happiness hereafter, our 
own souls, and those of others, are depending. Let us, 
therefore, take heed to ourselves, and walk in the steps 
of our Master. Let our lives be such a copy of his, that 
men may say of each of us, " He is a fair, though faint 
image of his Master; from this man's life I can conceive 
how Jesus lived." As our Master was holy, harmless, 
and undefiled, so should we, as far as our imperfect na- 
ture will allow. To this attainment let us bend our 
chief attention; for whether we regard our own salvation, 
or the success of our ministry, this demands our first 
care. Let us remember, that the chief glory and happi- 
ness of every creature depends on the measure he attains 

* Ezek. xxxiv. and Zech. xi. 16. 
f 2 Pet. ii. 10. 2 Tim. iii. 2, &c. 



LECTURE IX. 95 

of moral excellence; as, indeed, the chief glory and per- 
fect blessedness of God himself, must arise from his 
possessing this excellence in infinite perfection. It is 
this that peculiarly challenges the love, esteem, and con- 
fidence of his rational offspring: and our love, esteem, 
and usefulness among our people, will be in proportion 
to the measure we possess of the same excellence. This, 
in a word, is the basis of all our present and future hap- 
piness. And to excite us to this holiness of life, and 
excellence of character, we must look, not to the world 
around us, but to God, to angels, and the other inhabit- 
ants of heaven. We must look to the highest precepts 
of the gospel, and copy the life of our most High Priest 
and pattern. We must think how the apostles, and 
other faithful preachers, lived; ana how departed minis- 
ters would live again, if they were to act their part in 
life a second time. We must study, seek, and practise 
all possible ways of doing and of being good; devote 
our life to the faithful discharge of our office, and to the 
practice of self-denial and humility, of charity and devo- 
tion. Finally, brethren, whatsoever things are true, 
whatsoever things are honest, whatsoever things are 
just, whatsoever things are pure, whatsoever things are 
lovely, whatsoever things are of good report; if there 
be any virtue, and if there be any praise, think on these 
things, and do them. Be, as you ought, the example 
of your flocks, and the guides of your people. For you 
are the light of the world, and if you burn but dimly, 
the people may wander and be lost. If the pharos will 
not shine, how can the voyagers find the harbour? 



96 



LECTURE X. 

THAT A MINISTER OF THE GOSPEL SHOULD BE MEEK AND LOWLT. 

Learn of me, said our Saviour, for I am meek and 
lowly. Of all the graces which he, who was perfection 
itself, possessed, meekness and lowliness are those for 
which he proposes himself more peculiarly as the ex- 
ampler and pattern of his followers. Nothing could 
give us a higher idea of the great excellency and impor- 
tance of the christian graces, and of their indispensable 
necessity to all his disciples, at all times, and in all con- 
ditions. But most of all are they necessary to ministers 
of the gospel, who should be altogether mortified to pas- 
sion and to pride. For we, my brethren, not only live 
like ordinary christians, in a world of trouble and temp- 
tation, and, like them, have frequent occasion to converse 
with men of corrupt natures and perverse dispositions, 
but our duty calls us, moreover, to the difficult task of 
reproving and reforming them. And, in doing this, 
however cautious and prudent our conduct, we must often 
lay our account with censure and reproach, with provo- 
cation and opposition. It avails not that we love and 
serve their souls; they will, notwithstanding, be disposed 
to abuse and hurt us. It avails not that we study and 
pray for them as dear children; this is the return which 
we must often look for. And this we must bear with all 
patience and meekness, as the physician bears the inju- 
ries and insults of a patient who is disordered in his 
judgment.* 

* Sicut medicus non a cura insani desistit etsi, &c. sic conciona- 
tor, &c. — Chrisost. 



LECTURE X. 97 

Yes, my brethren, we have to do with sinners, and 
must not expect to gather grapes from thorns, nor figs 
from thistles. Offences must come: and, when they do 
come, it is our business to look to him who endureth the 
contradiction of sinners against himself, and to learn, 
from his example, to meet every provocation in the spirit 
of meekness. It is our business to be slow to wrath, un- 
willing to resent, patient to bear, and ready to forgive all 
affronts and injuries whatever. The servant of the Lord 
must not strive, but be gentle unto all men, in meekness 
instructing those that oppose themselves. He must 
cease from anger, and forsake wrath, and fret not him- 
self in any wise. If he does, he gives the adversary a 
dreadful advantage over him, and will soon find, that 
losing his temper is losing the victory. 

On the other hand, if he is possessed of meekness, and 
can, under every provocation, maintain a calm and placid 
temper, which will never allow passion to prevent the 
exercise of benevolence, he may, in time, subdue the 
most stubborn malice of his foes, as well as secure the 
general approbation and regard of others. And should 
he not even be free from faults, this temper will go far 
to hide them. For meekness, like charity, will serve to 
cover a multitude of sins, from which we turn away our 
eye to view the better side of the character. Thus, in 
the following instance of the meekness of the son of Ali, 
we forget all his faults; we almost forget he is an infidel; 
when, in the moment of provocation, we see him hold, 
in a harmless hand, the bloody scimitar of Mahomet. 
One of his slaves had carelessly allowed a dish of scald- 
ing broth to drop on him. The wretch fell prostrate to 
deprecate his punishment, and repeated a verse from the 
Koran: " Paradise is for those who command their an- 
ger." " I am not angry." "And for those who pardon 
offences." " I pardon your offence." "And for those 
who return good for evil." " I give you your liberty, 
and a thousand pieces of silver." 

But though a minister should thus make every sacri- 
fice to meekness and the love of peace which conscience 
will allow, yet, sometimes, while men have vicious pas- 
7 



98 LECTURE X. 

sions and inclinations to be thwarted, his duty may call 
upon him to contend. If, even then, however, he fights 
with other weapons than those of his own warfare, he 
acts no less contrary to prudence than to duty. There- 
fore the archangel Michael, when contending with the 
devil, durst not bring against him a railing accusation. 
And, indeed, if he had, he could not with such weapons, 
have expected to overcome him. At any rate, what good 
man or angel would choose to contend for such a victory? 
Let us rather contend, my brethren, who shall always 
maintain the meekest frame of spirit: and let us remem- 
ber, that we can never be happy in ourselves, nor use- 
ful to our people, that we can never discharge our duty 
with fidelity, bear our trials with patience, nor overcome 
them with fortitude, unless we are possessed of meekness. 
Without this, especially, we can no more receive the 
influences of the Divine Spirit, than the lake can receive 
and reflect the beams of the sun when it is not serene 
and peaceful. 

A meek and lowly temper is so essential a part of 
our character, and so necessary a qualification for our 
office, that he who is not in a very high degree possessed 
of it, should have neither lot nor part in this matter. 
Hence one of the greatest ornaments of the ministry, St. 
Chrysostom, would have excused himself from entering 
on it, because he apprehended he had not that meekness 
and gentleness of mind which he thought necessary to 
prepare him for receiving injuries, bearing insults, and 
treating even his enemies with mildness and love, as 
Christ had enjoined his followers. And yet how great 
a share of this virtue, as well as resignation to God, he 
possessed, appears from the account which he gives of 
himself when he was unjustly banished, and uncertain 
what punishment and misery might still await him. — 
" When I was banished from the city," says he, " and 
knew not what should be done to me, none of these 
things moved me; but I said within myself, If the queen 
will, let her banish me, the earth is the Lord's, and the 
fulness thereof. If she will, let her saw me asunder; 
Isaiah suffered the same fate. If she will, let her cast 



LECTURE X. 99 

me into the sea; I will remember Jonah. If she will, 
let her cast me into a burning fiery furnace, or among 
wild beasts; the three children and Daniel were so dealt 
with. If she will, let her stone me, or behead me; I 
shall then have St. Stephen or the Baptist for my bless- 
ed companion. Or, if she will only deprive me of all 
my substance, let her take it; naked came I out of my 
mother's womb, and naked shall I return thither."'* 

When such a spirit deemed himself not meek enough 
for the sacred office, we may consider what a high de- 
gree of meekness that office requires. Whoever, there- 
fore, is not possessed of much of this heavenly grace, 
and studious of more, ought not to enter on an office in 
which he is sure to meet with a thousand trials of tem- 
per, from which he might be exempt in any other line. 
In this office, a man of a peevish, hasty, and resentful 
spirit, is, like a flame that plays among combustibles, in 
danger every moment of breaking out and doing harm. 
He harms himself, others, and the cause of God. And, 
as a little smoke will darken the brightest object, so if 
all the rest of a minister's life were clearer than the 
light of the sun, this alone would darken all, and make 
the rest be forgotten. The same allowances are in no 
case made for us as for other men. The Levites were 
not allowed to mourn for their dead relations; to teach us 
how far we ought to rise above all the concerns of flesh 
and blood, and subdue the most excusable passions of 
human nature. But how much more ought we to rise 
above those that are faulty and hurtful? Our minds 
should be like those upper regions, which are always 
serene and peaceful. They who take most latitude 
themselves, expect this from us; as if we were a higher 
order of beings, which, in some sense, indeed, we ought 
to be, considering how high our character is, and how 
sublime our hope. 

Yes, my brethren, all things considered, it is abso- 
lutely necessary that we should be able to possess our 
souls in patience, amid the tumult and the storm that 

* Joannes exul, Cyriaco Episc. exuli Epist. 



100 LECTURE X. 

rage around us; covering ourselves as in a coat of mail, 
with the ornament of a meek and quiet spirit. This 
only can render us invulnerable to the injuries and con- 
tradiction of sinners. Whereas, without it, the darts 
shot by the feeblest hands will wound us, and serve to 
embitter, by their numbers, all the hours of our life. Nor 
shall that life be long, which is thus exposed to every 
flying shaft, and ruffled by every furious blast of a hasty 
spirit. To any man, the evil of such a spirit is dreadful. 
It will shake the constitution, waste the flesh, sour the 
temper, poison the spirits, bring on diseases, and hasten 
death. But, to a minister, the evil is still greater. It 
will hurt his usefulness, degrade the sacred character, 
do harm to the souls of men, and prejudice the cause of 
God. For our own sake, therefore, for the sake of our 
order, and for the sake of our Master, we ought to 
cultivate, as we are required, a meek and lowly temper, 
and never be overcome with evil, but overcome evil 
with good. We ought to leave all anger, malice and 
revenge, to the children of this world; and depart, on no 
pretence whatever, from the temper which becomes our 
character and office. — " You require of me," said a 
vestal or priestess of Athens to the magistrates of that 
city, " you require of me to curse Alcibiades; but I must 
tell you, that this is inconsistent with my office, which 
allows me only to bless and pray." 

As our temper, my brethren, ought not to be ruffled 
by any injuries or affronts offered to ourselves, so neither 
ought we to be transported into passion, or show any 
rancour, on account of what we may suppose an indig- 
nity offered to God. To avenge his cause by our law- 
less passions, would be to become partakers of other 
men's sins. The weapons of our warfare are not car- 
nal, but spiritual. If the heresies and errors of men 
lead them to disturb the peace of society, it is the busi- 
ness of the civil magistrate to control them. And if 
they should not, " it is better (as the emperor Antonius 
observed) that the gods themselves should punish them, 
than that we should interfere, and do it." If God is 
offended, he needs not the aid of our sinful passions to 



C 



LECTURE X. 101 

revenge the wrong; and the rash proffer would only in- 
cur his displeasure. When Peter drew the sword, he 
was checked; when the two disciples offered to call for 
fire from heaven, they were sharply reproved; and when 
Abraham (if I may be allowed to allude to a beautiful 
moral tale) turned the hoary sinner out of his house, 
the father of the faithful was rebuked, for not bearing, 
for one night, with him whom God had endured for 
nine score and eighteen years.* 

In recommending this temper, I cannot help remark- 
ing a beautiful example of it in the exalted character of 
Father Paul, author of the History of the Council of 
Trent. Though this man passed a long life in religious 
controversy, which, from the apprehended importance of 
the subject, is, of all controversies, the most exasperating, 
and though his life and reputation were perpetually at- 

* " And it came to pass, after these things, that Abraham sat in 
the door of his tent about the going down of the sun. And behold 
a man, bent with age, coming from the way of the wilderness, 
leaning on a staff. And Abraham arose and met him, and said 
unto him, Turn in, I pray thee, and wash thy feet, and tarry all 
night, and thou shalt arise early in the morning, and go on thy 
way. And the man said, Nay, for I will abide under this tree. But 
Abraham pressed him greatly; so he turned, and they went into 
the tent. And Abraham baked unleavened bread, and they did 
eat. And when Abraham saw that the man blessed not God, he 
said unto him, Wherefore dost thou not worship the most high 
God, Creator of heaven and earth? And the man answered and 
said, I do not worship thy God, neither do I call upon his name; 
for I have made to myself a god, which abideth always in mine 
house, and provideth me with all things. And Abraham's zeal was 
kindled against the man, and he arose, and fell upon him, and drove 
him forth with blows into the wilderness. And God called unto 
Abraham, saying where is the stranger? And Abraham answered 
and said, Lord, he would not worship thee, neither would he call 
upon thy name; therefore have I driven him out from before my 
face into the wilderness. And God said, Have I not borne with 
him these hundred ninety and eight years, and nourished him, 
and clothed him, notwithstanding his rebellion against me; and 
couldst not thou, who art th3 T self a sinner, bear with him one night." 



102 LECTURE X. 

tacked by every art that the bitterest enmity could invent, 
yet his writings, his life, and his heart, were perfectly 
free from every tint of a vindictive spirit. Entirely de- 
voted to the public cause, and to truth, he rose superior 
to the spirit of the times, overlooked injuries, insults, and 
repeated attempts on his life, like a true disciple of the 
Master whom he served. 

In like manner, my brethren, if we would render ac- 
ceptable service to God, it must be by adorning our pro- 
fession with patience, forbearance, charity, and meekness. 
If, at any time, we discover a spirit of persecution, we, 
at the same time, discover that we have none of the 
spirit of Jesus, aud that we have really as little preten- 
sion to wisdom as to innocence; for persecution, instead 
of crushing, strengthens heresy; whereas, clemency al- 
ways recommends the person or the cause that shows 
it. Seven thousand Persians were once taken captive 
by the Romans, and, according to the customs of a 
barbarous age, had no alternative but slavery or death. 
Acacius, bishop of Amida, boldly declaring " that vases 
of gold and silver are useless to a God who neither eats 
nor drinks," sold the plate of his church, and employed 
the price in the redemption of the seven thousand cap- 
tives. He dressed their wounds with affectionate care, 
supplied their wants, blessed and dismissed them. Go, 
said he, tell your king, that this is the true spirit of that 
religion which he persecutes.* The consequence was 
a very long truce, to which we may suppose the cle- 
mency of Acacius contributed no less than the arms of 
the Romans. 

Thus, my brethren, if we wish to overcome our own 
enemy, or him whom we deem an enemy to God, by 
clemency and meekness only may we hope to effect 
our purpose. If we cannot succeed by these means, all 
that remains is, for our own safety, to refrain from their 
company and their communion. For, say that any one 
offends, yet where is our commission to punish? since, 
happily for all, our Master hath reserved vengeance 

* See Gibbon's Hist. 



LECTURE X. 103 

solely to himself, as his peculiar prerogative. Say that 
our fellow-creatures sin, should not we then remember 
our own transgressions, and learn to intercede with God 
for the pardon of theirs? Or, say that they err, should we 
not learn, from our own ignorance, to pity, and, in the 
spirit of meekness, to teach them the better way? What 
though they differ from us in their opinions, yet still 
they may be good and well-intentioned men. And since 
there are in heaven many mansions, if we are afraid we 
should not live happily together, let us allow (as we 
may be sure God will allow) some of them to the vir- 
tuous of every persuasion. In the important affair of 
salvation, we are sure that none would willingly be in a 
mistake; and if the error of a brother be involuntary and 
invincible, he may be pitied, but cannot surely be blamed. 
We ourselves, too, may be in the wrong, at least in part, 
and see many truths but through a glass darkly. Meek- 
ness, therefore, and mutual toleration, should make an 
essential part of our character, as ministers of mercy, 
and disciples of Jesus; and this would prove the strongest 
recommendation of ourselves and of our religion. 

Three pilgrims, a Jew, a Christian, and a Mussulman, 
set out from Cairo, with a caravan, in order to cross the 
desert to Salem. For the first part of the journey they 
moved with the multitude, as a drop in the stream, al- 
most without thinking whither they were going. But 
reflecting, at length, that they must perish if they missed 
the way, they began to cast an anxious look before them, 
and to explore the paths of the desert. In my opinion, 
said the Jew, we need not long hesitate about our route: 
Yonder, to the right, is the pillar set up by Moses, who, as 
every body knows, conducted thousands in safety through 
this wilderness; and our wisest course is to follow this 
land-mark, which he has set up to direct us. It is true, 
said the Mussulman, Moses got safely through this 
wilderness, but it was by a route which his firmest ad- 
herents must own to be extremely difficult. For my 
own part, I prefer, by much, the path that was trod by 
the prophet of Mecca: it is distinctly marked by that 
jyllar to the left, which has ever directed the steps of 



104 LECTURE X. 

the faithful. I am sorry to see both of you mistaken, 
said the Christian, the one recommending a roac? so 
tedious as to be now almost obsolete, and the other pre- 
ferring 1 a road in which there are so many pits and preci- 
pices, and in which the sabre has been so busy, that the 
steps are slippery with the blood of the murdered. The 
straight and only safe, as well as pleasant, road, is that 
which has been marked by Jesus, where yonder midmost 
pillar rears its head on high, and meets at a distance the 
eye of the pilgrim. Don't you perceive, right over it, the 
distant towers of Salem? I perceive them over the pillar 
on the right, said the Jew. And I swear they are in a line 
with that on the left, said the Mussulman. They disputed, 
they grew warm, they quarrelled; each imagining that 
he could compel, by force, those whom he could not 
convince by reason. 

In this situation, they were overtaken by a venerable 
dervise, who, learning the cause of their difference, thus 
addressed them: " Children, you are not wise. Had 
you changed your places, your views had also changed; 
and, having seen the cause of your misunderstanding, 
you had all been reconciled. Besides, the city of Salem 
is so great, that a part of it, like the horizon, may be 
seen over each of the pillars; and it is possible that thou- 
sands, who took the direct line by each, have found their 
way. For my own part, I have known many well- 
meaning people who, having no opportunity of know- 
ing any of these roads, took a different course from all, 
and I am far from doubting of their safety; for that de- 
pends not only on the way, but, in some measure, on 
the prudence and care of the pilgrim. It is impossible, 
however, that all these roads should be equally safe and 
commodious, or that it should be a matter of indifference 
which of them is chosen. I have been considering 
them long, and comparing the different accounts and 
charts of them, as every man ought in a matter of such 
infinite moment. For I hold no man is at liberty to 
take what way he pleases, and hazard his life, without 
weighing the evidence in favour of each, and using his 
reason to enable him to make the wisest choice. I have 



LECTURE X. 105 

done so with care, and my observations I give you. 
The road by the pillar to the right was once the best and 
safest in the world, but it has been for a long time 
neglected, and is now much out of repair. That by the 
left was at first extremely foul, nor is it yet such as could 
be wished: it has, however, some things to recommend 
it. Five times a day the travellers are admonished by 
public criers, to pray for the guidance of heaven; and all 
give such punctual obedience, that they seem to emulate 
each other in piety. On this road, too, there is much 
accommodation for the weak and needy. I dare not 
therefore reprobate, though I pity, all who choose it; it 
is because they know no better path. But the way by 
the midmost pillar is, in every respect, the straightest, 
the safest, and the most pleasant. On this road, at almost 
every step, palm-trees shade and fountains refresh the 
pilgrim. And did they who enter upon it follow the 
directions inscribed upon the pillar and the chart with 
which they are furnished, every other path would soon 
be forsaken. But, instead of this, multitudes turn aside 
into by-paths on the right and on the left, and, for some 
trifles which attract their notice, forget to proceed on 
their journey. Even they who remain on the road, too 
often spend their time in quarrels and contentions, almost 
equally fatal; some alleging that all ought to walk on 
this side of the road, while others contend they ought to 
walk on that; some searching for the track of this, and 
others of that predecessor, and each alleging it is death 
to tread any other part of that fair and beautiful road 
which is open before them. By these unhappy means, 
the immense crowd which enters it, is perpetually 
thinned as it proceeds; and but the few, who study only 
to be on the road, and to advance in it, reach the end of 
the journey. This, you may perceive, is the way which 
I myself intend to pursue; and I intend to do it with all 
my might, keeping my eye upon the chart, without 
searching for the track of Peter, of Martin, or of John. 
If you can think as I do, and come with me, it will give 
me pleasure; if not, we shall part in peace, for why 
should we quarrel, or contend with any weapons but 



106 LECTURE X. 

those of reason? And, indeed, when in our education, 
reading, habits of life, company and constitution, there 
must be so much difference, how can it be expected that 
our opinions should entirely be the same? God knows 
our frame, and knows that if any one of us had been in 
the place and circumstances of the other, he must, per- 
haps, have had his opinions too. He knows that we 
all wish to take the course which is safest to ourselves, 
and, of course, most pleasing to him, since none of us, 
I trust, would wilfully and knowingly run the hazard of 
perishing in the desert. — Judge, therefore, my brethren, 
of each other's conduct with candour. Let each be per- 
suaded, in his own mind, tbat he does what is best, and, 
whatever road he takes, (after carefully examining and 
comparing them,) keep bent on getting forward to the 
end of his journey. Then we may possibly arrive, all 
of us in due time, where we wish; and talk of the differ- 
ence of the roads when we meet at Salem." 

Struck with the meekness of his temper, and the 
moderation of his sentiments, all the three blushed for 
having quarrelled, and, by the way of the midmost pil- 
lar, unanimously followed the dervise. 



107 



LECTURE XI. 

THE SAME STJEJECT CONTINUED, MEEKNESS AND LOWLINESS OF 

MIND. 

The calm, meek, and dispassionate frame of mind, 
which I have been urging, is so essential to our charac- 
ter, my brethren, that I cannot help recommending it 
further, by calling your attention to rest on the vast 
benefits that attend it. Sufficient, indeed, are these to 
recommend it to the warmest regard of every attentive 
mind. Possessed of meekness, the arrogance and pride 
of men cannot hurt us; their perverse and peevish hu- 
mours, and all the fruits of a bitter spirit, cannot harm 
us. Possessed of meekness, we secure the favour of 
the good, we conquer the malice of the bad, we bear the 
infirmities of the weak, and with all long-suffering, teach 
the ignorant. Possessed of meekness, whatever be the 
provocation, we keep the quiet enjoyment of ourselves, 
and suppress every thought that has a tendency to 
awaken our angry passions. In a word, possessed of 
this grace, we derive most pleasure from all the enjoy- 
ments of life, and feel least pain from all its evils; and, 
after having thus inherited the earth, we have a princi- 
pal qualification for being members of that glorious and 
blessed society above, of which Jesus, the great pattern 
of meekness, is the head and master. 

Meekness is further of excellent use in regulating our 
deportment towards God, as well as man; as it enables 
us to acquiesce, and even to rejoice, in all the dispensa- 
tions of heaven, and to maintain a calm, contented, and 
thankful frame of soul, under every visitation of provi- 
dence, and in every commotion of nature. Thus, under 



( 



108 LECTURE XI. 

the severest trials, Aaron held his peace, Eli bowed his 
head, and the Shunamite said, It is well. And thus, too, 
in circumstances of terror and alarm, other meek and 
holy men have always stood undaunted. As the hermit 
Oran sat one day at the door of his cell, over the village 
of Ara, he perceived the face of the heavens assume a 
terrible form, and looked up with a smile, in hopes of 
seeing the signs which are to precede the final judgment. 
The rains descended, the winds arose, the lightnings 
played, the thunder roared, and the earthquake shook 
all the hills about him. The inhabitants of the village, 
apprehending the dissolution of nature, flocked around 
the holy man, in hopes of deriving security from his 
prayers, or consolation from his presence and from his 
counsel. They saw with astonishment the serenity of 
his countenance, and stood about him in silence, while 
he thus calmly addressed them: "Terrible to me, as to 
you, would have been this rage of the elements, if my 
peace were not made with him who rules them. But 
my soul is conformed to his, and waits his will in the 
spirit of meekness. Go ye, my friends, and learn the 
same frame of mind, and then you will rather confide in 
the goodness, than dread the power, of your Maker. 
For, infinite as thy power is, O my God, so is also thy 
goodness; and the meek may look for thy mercy." 

Such, my brethren, is the necessity and benefit of 
meekness; and equally needful is that lowliness of mind 
which our Saviour recommends along with it. It is the 
true foundation of all union and intercourse between God 
and the soul of man. He dwelleth with the humble 
and contrite; he giveth grace to the humble. If the 
heavens are the habitations of his glory, the humble 
heart is the habitation of his grace. 

Humility, my brethren, is highly becoming the nature 
of man, still more so the profession of a christian, and 
most of all the character of a minister of the gospel, 
whose office frequently leads him to contemplate the holi- 
ness of God, and to meditate on his awful perfections. 
Such views have a natural tendency to fill him with self- 
abasement, and with a feeling conviction of his own 



LECTURE XI. 109 

ignorance, guilt, and misery. So, when Isaiah beheld 
the stupendous glory of God, and saw his train rill the 
temple, he immediately cried out, " Woe is me, I am 
struck dumb: for I am a man of unclean lips, and mine 
eyes have seen the King, the Lord God of hosts." 

If, from the contemplation of the nature and perfections 
of God, we turn our eyes upon ourselves, and consider 
the ignorance and guilt of our souls, or the feebleness and 
frailty of our bodies, what a humbling view must we 
have of ourselves! How little do we know of matter or 
spirit, of God or of his works, of any thing within us 
or without us, save that our mind is dark, our soul pol- 
luted, and our body crushed before the very worm. Or, 
if we cast our eyes around us, and consider how transient 
and insignificant, or even accidental, those circumstances 
are, in which the highest of mankind differ from the low- 
est, and examine the little influence they generally have 
on a man's real happiness, we shall soon perceive that 
there is very little cause, indeed, to be proud or vain of 
them. In every thing that is truly material, the confirma- 
tion of the soul, the fashion of the body, the exigencies 
of both, all mankind are altogether on a level. And if 
in any other thing worth the mentioning, they differ, 
that difference is small, and of short continuance. At 
their birth and at their death, at least, the subject and the 
sovereign, the king and the beggar, are equal: and, to 
immortal, everlasting creatures, any momentary differ- 
ence that can happen between these two points, is not 
worth the minding. That an immortal being, walking 
in the narrow line which separates heaven from hell, 
should have his thoughts, for one moment, taken up with 
any such thing, is so melancholy a consideration, that it 
might serve of itself to humble the thoughts of any man, 
and to bring down his haughty looks.* 

By such meditations, therefore, let us cultivate humi- 
lity, a virtue of the first excellence, and of the most indis- 
pensable obligation; the first requisite in the profession 
of our religion, and the root from which all other graces 

* See Leechman's Sermons. 



110 LECTURE XL 

naturally spring. For, as it implies a sense of our guilt 
and unworthiness, it leads us to repent and fear God; as 
it implies a sense of our obligations to him, and our vene- 
ration of him, it leads to love, praise and adore him; and 
as it implies the esteem of others better than ourselves, it 
leads to the duties of self-government, and to the perform- 
ance of all relative duties. Nor does it lead to duty only, 
but also to honour. The man that humbleth himself, his 
fellow creatures generally, his Maker always, delighteth 
to honour. The spirit of God will dwell with him, angels 
will visit and attend him, and the great Pattern of humi- 
lity will patronize and bless him. 

He that exalteth himself shall be abased, but he that 
humbleth himself shall be exalted, was, of all our Sa- 
viour's maxims, the oftenest repeated, and that which was 
most strongly inculcated by the significant emblem of a 
little child, and by the still more expressive figure of his 
condescending to wash the feet of his disciples. The 
plainness, innocence, and simplicity of children, is here 
required of us; and a ready and cheerful condescension 
to the meanest offices of benevolence to the meanest of 
our brethren. And with good reason is this humility so 
strongly enforced, considering that no grace has a greater 
tendency to make us holy, and, of course, happy; as 
no vice is more subversive of every thing that is good 
than pride. Should all the showers of heaven alight on 
the lofty mountain, they rest not there. They hasten 
from its barren top to bless the valley with fertility and 
verdure. What the showers are to the valley, grace is 
to the lowly soul. It seeks to it, rests upon it, refreshes, 
beautifies, and makes it fruitful. And, if humility be thus 
useful and ornamental to ordinary christians, it is much 
more so to a minister. The very name which he bears 
(for you know it means a servant) implies, that without 
this grace he is unworthy of the title. 

Yes, my brethren, we are, without this grace, un- 
worthy of the name, and unqualified for the duties of our 
office. For our business is to lay ourselves out in serv- 
ing our people in their truest interest, and in furthering 
the salvation of their souls. And, in doing this, we must 



LECTURE XL HI 

have equal regard to all committed to our care; for we 
stand in the same relation to them all. We should have 
no hatred but to vice, no prepossession but to virtue. 
Every other distinction is vain and momentary; and, how- 
ever dazzling to the children of the world, should be of 
no account with us, in whose eyes a vile man, however 
rich, should be contemned, and a holy man, however 
poor, should be esteemed and honoured. No other dis- 
tinction is regarded by our Master, nor will any other 
hold in the world to which we hasten. The souls of the 
lowest are as dear to Jesus as those of the highest; for 
he regardeth not the rich more than the poor. To 
us too, in our ministerial capacity, they ought to be 
the same. / charge thee, before God and the Lord Jesus 
Christ, and the elect angels, says the apostle to Timothy, 
that thou observe these things, doing nothing by par- 
tiality. As men, or members of civil society, indeed, it 
becomes us to give, and to inculcate upon others to give, 
honour to whom honour, and fear to whom fear is due, 
according to the subordination of ranks, which in this, 
and, probably, in all other worlds, must hold. But, as 
ministers, having the cure of souls, we ought, I say, in 
our care and regard of those souls, to make no difference 
on account of outward condition. Riches, rank, and 
talents, are but the pitiful distinctions of a moment, and 
of no account in the sight of God, who regards only our 
measure of holiness and moral excellence. In other re- 
spects, all souls are, with him, rated at the same price, 
and ransomed alike by the precious blood of his dear Son. 
In our estimation, therefore, they should be held alike 
dear. When the humblest soul needs counsel or conso- 
lation, let him not be afraid to break in upon our study 
and retirement to ask it.* Let him not be afraid to make 
known his case to his pastor, nor doubt of finding in him 

* Cura ut aditus ad te diurni atque nocturni pateant; nee foribus 
solum aedium tuarum, sed etiam vultu ac fronte, quse est animi ja- 
nua; quae, si significat voluntatem abditam esse ac retrusam, parvi 
refert patere ostium. Q. Cicero, de petit, consil ad M. Tull. fra- 
trem. 



112 .. LECTURE XI. 

a tender and sympathizing friend; one who will take a 
fatherly concern in all his joys and sorrows, and to 
whom he may safely unbosom the most secret thoughts 
of his soul. Let him be encouraged to come, in every 
time and place, and his visits held always seasonable and 
acceptable. So Jesus himself received Nicodemus, when 
he came by night. 

Thus, my brethren, let us neither reject the applica- 
tion of the afflicted, nor turn away our face from a 
poor man. Let us lend a tender ear to the doubts and 
fears of the young and timid convert, and listen again to 
the same complaint which we have formerly heard from 
the weak, though perhaps old, believer. If they are un- 
wearied in asking, shall not we be unwearied in showing 
the road to glory and immortality? Yes, with unceasing 
ardour and diligence, let us endeavour to recover them, 
from vice and misery, to holiness and happiness; show 
them heaven open, and encourage them to make every 
exertion to get forward. Let us bear patiently with all 
their ignorance, and all their weakness. To show our- 
selves sullen or impatient on such occasions, is to turn 
that which is lame out of the way, and to push the dis- 
eased, which ought rather to be healed. The good pas- 
tor, like the great Shepherd, will be patient, meek, and 
lowly, towards all; but will be peculiarly tender of the 
young and weak. He will carry the lambs in his bosom, 
and gently lead those that are with young. 

We see, then, my brethren, the indispensable neces- 
sity of those divine graces which our Master calls upon 
us to learn of him. And of whom else can we learn 
them to any good purpose? Heathen moralists said 
little or nothing about them; and even the law given to 
the Jews, because of the hardness of that people's hearts, 
allowed but little room to them. But Christ made them 
the basis of Christian morals, and gave, in himself, the 
most perfect pattern of them, for the imitation of his fol- 
lowers. For, although Lord of all, he became the ser- 
vant of all; and, notwithstanding the many provocations 
which he met with, and the indignities offered him, none 
of them ever ruffled or discomposed him. Moses was 



LECTURE XL 113 

very meek, above all the men that were upon the face 
of the earth, yet the perverse people with whom he had 
to do, so provoked his spirit, that he spake unadvisedly 
with his lips. The same people offered infinitely greater 
indignities to our Lord, without kindling in him the least 
angry sentiment. When calumniated as the companion 
of sinners, how meek his reply! When slandered as a 
confederate with devils, how calm his reasoning! When 
treated with rudeness by the Samaritans, how mild his 
spirit! How patiently did he endure the contradiction 
of sinners, the persecution of enemies, and the weakness 
of friends! Above all, how patiently did he bear the 
dishonour, and shame, and pain of the cross; enduring 
at once the agonies of death, and the scorn of sinners, 
without the shadow of discomposure! When reviled, he 
reviled not again; when he suffered, he threatened not! 
but prayed, and pleaded, even for his crucifiers. He 
was oppressed, and he was afflicted, yet he opened not 
his mouth. He was brought as a lamb to the slaugh- 
ter, and as a sheep before her shearers is dumb, so he 
opened not his mouth. After his blessed example, let 
us, my brethren, show all long-suffering, patience, and 
meekness. Let us remember what spirit we are of, and 
what master we profess to follow. Let us show the 
world our proficiency in the school of the meek and 
lowly Jesus, that we may, at the great day, be owned by 
him as his true disciples. And let us always bear in 
mind, that, whatever may be our other gifts and graces, 
we have no pretensions to this character without lowli- 
ness and meekness. For a proud or passionate man 
cannot be related to Jesus, nor please God, if, by his 
ministerial gifts, he should be able to cast out devils. 
No, he rather offends God, and hurts man: he poisons 
even the cup of salvation, by mingling with it a part of 
his own ungracious spirit. 



114 



LECTURE XII. 

THAT A MINISTER OF THE GOSPEL SHOULD BE A MAN" OF ZEAL 
AND DIIIGE5JXE. 

He who loves God and the souls of men, and who 
duly values the blessings of the gospel, will feel a neces- 
sity laid upon him, and the love of God constraining 
him, to teach the way of salvation to others. He will, 
like the prophet of Anathoth, feel a zeal for this in his 
heart, as a burning fire shut up in his bones,* which a 
tender concern for the souls of men, whom he wishes to 
rescue from endless misery, and to put in the way to 
everlasting happiness, makes it impossible for him to 
restrain. He feels his whole soul going forth with 
irresistible force, impelling him to dedicate his life and 
his labours to the saving of souls, and to the service of 
the gospel. Yes, my brethren, to a life of study, piety 
and prayer, and to all possible care to regulate his con- 
duct and his temper, a faithful minister will join an ear- 
nest zeal for saving sinners. This will always be the 
ruling passion in his breast, to which every considera- 
tion of pleasure, ease, and interest, will ever yield. 
Without this, all his talents, be they what they may, 
would answer no useful end. Without this, even his 
morals would be irreproachable to little or no purpose. 
To live a regular and inoffensive life, in the eyes of the 
world, may be the chief praise of most other men, but it 
should be the least of ours. For none of us liveth unto 
himself. We must, therefore, have our hearts pene- 
trated with the strongest zeal for saving the flocks com- 

* Jer. xx. 9. 



LECTURE XII. 115 

mitted to our care, and feel our souls deeply wounded 
at seeing any of them about to be lost. We must make 
every exertion, strain every nerve, to rescue them from 
their fatal bondage, to pluck them as brands out of the 
burning, to exhort, conjure, reprove and rebuke them, 
in season and out of season; becoming, as far as inno- 
cence and duty will allow, all things to all men, that 
their souls may be saved in the day of the Lord Jesus. 
Nothing short of this can give us any chance of success 
in the great work in which we are engaged, or any 
chance of being approved by our Lord, on that day on 
which he will call us to give an account of our stew- 
ardship. 

If we, my brethren, are satisfied with being only just 
and regular in our conduct, and think it enough to dis- 
countenance vice by our practice, or even gently reprove 
it by our conversation, what do we more than others? 
In all this, many private christians, without the peculiar 
engagements, or advantages of our calling, equal, or per- 
haps, exceed us. And if we differ from them in nothing 
but in the discharge of those public duties which our 
office indispensably requires of us, we greatly betray 
our trust, and, of consequence, we are not the friends, 
but the foes of our people. Then we are, in a negative 
sense at least, the instruments, not of their salvation, but 
of their eternal ruin. Our false unfeeling virtue is a 
crime, and our drowsy morals a lethargic disease, fatal 
to ourselves, dangerous to others, and detestable to God. 
Careless keepers of the vineyard, we show no watchful- 
ness or zeal to keep the enemy from breaking down its 
fences. Unfaithful and untender pastors of the church, 
which the Son of God purchased with his own precious 
blood, we only look to ourselves, and neither lead our 
sheep to proper pastures, nor protect them from the lion 
ready to devour. False servants of the Most High, we 
are unconcerned about promoting his glory or advancing 
his interest in the world. Careless ambassadors for 
Christ, we show no zeal in his cause, nor any concern 
to fill up what is behind of his sufferings, by rendering 
the shedding of his blood effectual for the salvation of 



116 LECTURE XIL 

the souls committed to our care. On the contrary, by 
our silence and insensibility, (if these indeed belong- to 
us,) we give our approbation to those who reproach him, 
and consent to the crime of those who crucified the Lord 
of glory. 

Can we think, my brethren, that God, who will have 
his ministers to be /laming fire, will excuse our inac- 
tivity and indolence in the duties of our calling, on ac- 
count of the regularity of our manners? Has he called 
us to his vineyard only to stand still and do no harm? 
Or can we, in the approaching evening, expect the re- 
ward of faithful servants, merely for having done no 
positive mischief? No, my brethren, let us not deceive 
ourselves, God will not be mocked. He has called us 
to work; and not to stand idle: and our personal virtue 
will only aggravate our condemnation, for having deprived 
our people of the advantage of our zeal, which only 
could have given weight and usefulness to our virtue. 
For virtue, lukewarm and without zeal, will only serve 
to countenance our people in their coldness and indif- 
ference. Our example may teach them somewhat of 
regularity and decency, in which they will easily believe 
they need not come up to us. Our public ministrations 
they will consider as matters of form, when they see us 
have no zeal that corresponds to their real or apparent 
importance. In a word, they will believe we are far 
from being in earnest, and that they need be much less 
so. And thus, for want of zeal, the stream which ought 
to fertilize the valley, will become a stagnant pool, and 
taint all around with its corruption. 

Even in an ordinary christian, there cannot be a surer 
symptom of destruction than an easy indifferent cast of 
mind, or a listless indolent disposition. This will more 
effectually ruin the soul than all the cares of the world, 
and all the wild schemes of ambition. For, the first 
benumbs and kills the powers of the soul, while the 
last preserves its vigour and activity, and so gives it some 
small chance of taking, perhaps, some time or other, a 
better direction. And if indolence or want of zeal be so 1 
dangerous in an ordinary christian, what must it be in 



LECTURE XII. 117 

a minister? A minister without zeal is dead, however 
much he may appear to live. Zeal is that principle 
that should pervade all his life, animate all his labours, 
sweeten all his toils, and, in a word, be the life and 
soul of his ministry. Without this, all his services are 
hateful to God, useless to man, burdensome and uncom- 
fortable to himself. He may sometimes, indeed, draw 
near to God, but it is with a cold heart and frozen lips, 
the lifeless carcass, the mere carrion of devotion. God 
will, therefore, neither accept his person nor hear his 
prayers. For God is a Spirit, and they that ivorship 
him, mast worship him in spirit and in truth. Such 
a person may likewise, in the dull course of his duty, 
admonish sinners, in a cold, lifeless and languid strain, 
but he will admonish them without effect. Such soft 
whispers will never awaken the sleeping sinner, nor 
rouse him to a sense of his danger. It is not the yawn 
of the sluggard that can do this, but the trumpet of the 
gospel powerfully sounded. The rustling of the leaf 
can never accomplish that which requires the roar of 
the thunder. 

But you will perhaps excuse yourself, my brother, 
from this exertion, by alleging it would be to no pur- 
pose, on account of the hardness and insensibility of the 
people. Hard, insensible, and unimpressible by sacred 
truths, alas! they too often are. But this, instead of 
damping, should rather increase your ardour, and ani- 
mate your zeal. For true zeal considers all opposition 
but as fuel to augment its flame. It is like a strong cur- 
rent, whose force increases the more it is straitened and 
confined. Mark how this sacred passion operated in 
the prophets and apostles of old. Mark how the zeal 
of Moses kindled, when all his people bowed to the 
golden calf; how the zeal of Elijah flamed, when he 
thought all Isreal had forsaken the true God and gone 
after Baal; and how Paul and Barnabas waxed bold, 
when the Jews spake against them, contradicting and 
blaspheming. And did the other apostles of our Lord, 
when the stream of opposition rolled against them, put 
their hands in their bosom, sit still, yield to its fury, and 



118 LECTURE XII. 

allow themselves tamely to be borne down by the tor- 
rent? If they had, where had been their successes? 
where their triumphs? If the faithful witnesses of Jesus 
had not confessed him when others denied him, where 
had been their crowns; and where our holy religion? 
But they distinguished themselves on earth, and they are 
now distinguished in heaven. They stand before the 
throne, and before the Lamb, clothed with white robes, 
and palms in their hands, the reward of their fidelity. 
And shall not we, my brethren, have the sacred ambi- 
tion of emulating their zeal, and sharing in their glory, 
especially when this ambition will not expose us to any 
imminent danger? For we are not called, like them, to 
resist unto blood: we need not be afraid of dying mar- 
tyrs to the cause of God. The best are still on our side, 
and the laws of our country spread their wings to pro- 
tect us. But even to this sanctuary persecution will 
not drive us. The lash of tongues, its only engine in 
our happy land, can only beat the air; one hair of our 
head it cannot destroy. And, bad as the times are, vice 
is still ashamed, and piety esteemed, under a zealous 
and faithful ministry. 

Or, suppose the worst, and say that it were not, yet, 
even in this unhappy case, you ought not to abate your 
zeal, or slacken your diligence. If the people under 
you are so very wicked, you should believe that God, 
in compassion to their souls, called you forth to check 
their wickedness, and to awaken them to a sense of 
their crimes. Your zeal, like that of Moses, on the oc- 
casion above alluded to, should be kindled in proportion 
to the greatness of the crimes of your people, and the 
multitude which it has to encounter and restrain. Think 
how Moses, Elijah, or St. Paul, would, act in such a 
situation, and aim thou at being like them. Think how 
the whole world was corrupted, when the first ministers 
went forth to reform it, and yet, they were not discou- 
raged. They were brought before kings and rulers, syna- 
gogues and sanhedrims, yet they were not dismayed. 
They had trials of cruel mockings, and scourgings, and 
bonds and imprisonments: and yet their zeal, like fire 



LECTURE XII. 119 

which one attempts to drown with oil, burned still the 
brighter the more that fury and reproach were poured 
upon it. Their zeal was stronger than death, and by no 
flood of opposition could it be extinguished. And are 
we called forth to stand in the room of such worthies, 
and to maintain the conquests which they have won, 
and shall we betray our trust, desert our post, and like 
cowards, give up or neglect the cause of God? God, 
and a regard to our own salvation, forbid it! Sworn, as 
we solemnly are, to feed the flock of Christ with know- 
ledge, and with truth, and to devote our labours and our 
lives to the work of the ministry, let us constantly and 
zealously pursue this as our sole business, that we may 
not be found, in that day, to have perjured our own 
souls, and to have destroyed those of others. 

If our own souls only were in danger, .my brethren, 
and that we could perish alone, our indolence, in that 
case, would be the less criminal. But when we have 
taken upon us the care of other souls besides our 
own, there is no excuse for indolence or indifference. 
"Were you to pass a dangerous gulf, my brother, (said 
once a friendly admonisher,) in a skiff, in which you 
were alone, I should be sorry, for your own sake, to 
see you careless; but I have no patience at your being so, 
when you have engaged to pilot a vessel laden with the 
precious souls of others. Or, if your own life only 
were in danger, from some alarming disease, and that 
you made light of it; or your own house only on fire, 
and that you did not heed it, I should, in that case, re- 
gret your thoughtlessness; but when you have under- 
taken to be the physician of an hospital or town infect- 
ed with the plague; or to watch and put out all the fires 
that should be kindled in a street or district, there is no 
bearing, in that case, with your remissness." No, my 
brethren, our office involves the fate of thousands in the 
same danger with ourselves; and their blood will be re- 
quired at our hands, if, through our negligence, they 
perish. Let us then act our part with care and zeal, 
that our own souls may be delivered. 

Necessity, my brethren, is laid upon us, and woe 



120 LECTURE XII. 

unto us if we act not our part with zeal and diligence. 
Our business requires and deserves every possible exer- 
tion. We are sent to enlighten the world, to save it 
from the curse of God, to cast down the kingdom of 
Satan, to advance the kingdom of Christ, and to lead 
our people, through every difficulty, to the possession of 
glory. And surely all this needs and deserves our ut- 
most labour and zeal to accomplish. We are sent to 
feed and to guide the church, which God loved, for 
which Christ died, in which the Spirit resides, and to 
which angels minister; and shall we think much of our 
labour or our lives, if we may but fulfil our ministry? 

Do but conceive, my brethren, how we shall wish to 
have acted our part, when the scene is about to close, 
and when the angel of death will let us know that we 
must deliver up our charge, and be no longer stewards. 
Do but conceive how departed preachers would acquit 
themselves, were they to return from eternity, and per- 
mitted once more to tread the same stage, and to act a 
second part in life. Heavens! what examples of fidelity, 
earnestness, and zeal, should we then behold! Like 
John the Baptist, who, in a sense, was said to be 
Elias returned, and who, from his peculiar earnestness 
in preaching, was characterized by the voice of one cry- 
ing, they would put forth all their soul and spirit in 
preaching the kingdom of God. But as no second 
chance of rectifying our conduct is to be allowed, let us 
now acquit ourselves like men. When a blessed immor- 
tality is the prize, and a miserable eternity the punish- 
ment, no exertion of zeal can be too great. Let us then 
do all that we possibly can, to improve the one glorious 
opportunity which we have of saving ourselves and 
others; and firmly resolve, in dependence on the divine 
grace, that, whatever other men shall do, as for us we 
shall he fervent in spirit, serving the Lord. 

And is it possible, my brethren, that we can serve 
him in any other manner? Is it possible we can be 
lukewarm in such a work as that in which we are en- 
gaged? What, my brethren, servants of Jesus Christ, 
sent forth to work his work, enlarge his kingdom, and 



LECTURE XII. 121 

gather in his elect, can we see the kingdom of the devil 
prevail over his, in the portion of the vineyard committed 
to our care, and stand the cool and quiet spectators of the 
scene? What avails it though conscience reproach not 
ourselves with any gross personal crime, if we give no 
check to the crimes of those who are given us in charge? 
Shall we behold Christ crucified afresh, and witness the 
indignities offered to his person and his name; and shall 
we not, I will not say, only pray, and sigh, and groan, 
in the bitterness of our soul in secret; but shall we not 
also use in public every authority with which we are 
entrusted, and every weapon with which love and zeal 
can arm us? We must otherwise be considered as ene- 
mies to our Master, and traitors to his cause; for, if we 
are not heartily with him, he will account us to be 
against him. Yes, my brethren, when the glory of 
God and the interests of the gospel are concerned, a 
minister ought not, from indolence, or timidity, or false 
prudence, to be silent. He ought to know no man ac- 
cording to the flesh, but to forget titles, names, honours, 
and authorities, when those possessed of such distinc- 
tions forget themselves and forget their God. Whatso- 
ever I command thee, thou shalt speak. Be not afraid 
of their faces ; for I am with thee, to deliver thee, saith 
the Lord. 

If a dear friend is abused in our presence, are we 
not fired with indignation? Do we not say something 
in his behalf, and take his part against the slanderer of 
his name? and shall we not have the same zeal in sup- 
porting the name and interests of Jesus Christ? Can we 
hope that he will honour us with the title of his friends, 
if we neglect what so tender a title requires? If even an 
ordinary christian who does not, on such occasions, con- 
fess him before meii, shall be denied by him before his 
Father and his angels, how infinitely greater must be the 
condemnation of that minister, who does not stand up, 
though alone, for the glory of his Lord; who does not 
confess him, if all the world should deny him; and who 
does not value his smiles above his own life, and, in 



122 LECTURE XII. 

comparison of them, despise alike the favours and the 
frowns of earth and hell? 

I know that there is a time when the best men must 
be dumb, and restrain their lips as with a bridle; a 
time in which christian prudence will direct them not to 
cast their pearls before swine, lest those unclean animals 
turn upon them in a rage and rend them. And, to observe 
the times and the seasons, the place and the persons, and 
to restrain our zeal when it would only produce rage or 
ridicule, yet with such symptoms of concern as'rriay con- 
vince both the friends and the enemies of religion how 
much we feel it, is a matter in which ministerial pru- 
dence must direct us. But prudence is one thing, and 
cowardice another. Our Saviour's caution on this head 
will never excuse that minister who sacrifices any part 
of his master's honour, and his own duty, to any hu- 
man or selfish consideration. The faithful minister will 
always lean to the safest side; and, if his zeal should at 
any time carry him a little too far, in the opinion of men, 
the rectitude of his intention would at the same time plead 
his excuse in the eye of God. Seldom, however, is there 
any danger of erring on this hand. So far from it, that in 
nothing do we oftener fail than in not appearing, in the 
common intercourse of life, to be sufficiently penetrated 
with the importance of our office, or sufficiently zealous 
to promote its glorious ends. We affect too much to be 
like other men, and to sail along, rather than stem, the 
ordinary tide of manners. 

Indiscreet zeal, I own, there may be. But thanks to 
heaven, which pours not down all its vials of wrath at 
once, this is none of the evils of the present times. Luke- 
warmness, a disease of much more fatal and extensive 
consequence, has long since banished it out of the chris- 
tian world. But is it possible, my brethren, that a min- 
ister of the gospel can be lukewarm, when either the 
honour of his master, or the salvation of his souls, is in 
the smallest degree concerned? Being entrusted by the 
God of heaven with matters of everlasting moment to 
the souls of men, will he, on any account, at any time, 
or in any instance, behave in such a manner as to injure 



LECTURE XII. 123 

the great cause which he is sworn to support and serve? 
Being a parent, can he see his children perish before his 
eyes, and feel no kindling of zeal, no bowels of com- 
passion? <Being a pastor, can he see his sheep throw 
themselves headlong into perdition, and not warn them 
zealously and loudly of their danger? If he does not, he 
has not the heart of a parent, but of a stranger; it is hard 
as adamant. He is not a true shepherd, he is not a min- 
ister of the gospel; but an usurper of the sacred office, 
and an intruder into the temple of God. And will his 
false title secure such a one from heaven's merited ven- 
geance? Ah, no! the decree is already gone forth against 
him, and the execution of it, unless he repent, is not very 
distant. He shall be bound hand and foot, and have his 
portion with the hypocrites. Yes, my brethren, if even 
a common christian, who is lukewarm, is rejected, and 
cast out, like insipid water, which is neither hot nor 
cold, what shall become of that minister of the gospel 
who serves the God of heaven coldly? The case admits 
of no halting. If God be God, serve him zealously; if 
Baal be God, serve him as you will. We must either be 
hot or cold, or perish.* 

Warm, therefore, is the zeal that should actuate every 
faithful minister. And for such zeal, my brethren, there 
is a peculiar call in our day. A spirit of coldness and 
indifference, in matters of religion, is gone forth into the 
world. The love of many, the love of most, is waxen 
cold, and the fire of devotion is fallen so low, that it can 
scarcely warm even those who serve at the altar. And if 
we are indevout, no wonder if others be profane. If we 
are cold or lukewarm in matters of religion, we are not 
likely to promote its interests among men. It is only 
by a warm and earnest desire to win souls, that we can 
look for any success in the great and glorious work in 
which we are engaged. It was by earnestness and zeal 
that our venerable predecessors, who resigned their place 
to us, became so mighty in reforming the church and 
the world. And it may be to the want of these noble 

* Massilon, passim. 



124 LECTURE XII. 

qualities in us, I fear, that a great share of the irreligion 
of the age we live in may be owing. Would to God 
the consequence reached no farther than the age we live 
in. But it extends to judgment, it extends to eternity; 
for the redemption of the poor souls which perish 
through our want of zeal, ceaseth for ever. And, on that 
great day on which the chief Shepherd shall appear, and 
call before him the ministers, the faithful ministers, of 
former generations, to applaud their zeal and reward 
their diligence, they will come with their thousands and 
tens of thousands to produce as the fruit of their labours, 
when many ministers of our day, it is much to be feared, 
may stand alone, and without any such crown of rejoic- 
ing; or, what is still worse, after having preached the 
gospel so coldly to others, fall themselves to be cast 
away. And even the most zealous among us may have 
cause to be ashamed, when we shall, on that awful day, 
meet the ministers of all ages, and of all countries, be- 
fore the tribunal of our common Lord; and when we 
shall be called forth, in order to give an account of 
our stewardship, and to show whether or not we deli- 
vered to our successors, each his portion of the vine- 
yard, more cultivated and improved than he received it. 
Then, when we shall hear the martyrs tell how they 
bled and how they died; when we shall hear the first 
reformers tell how they fought, and struggled, and con- 
quered, and triumphed; when we shall hear a Patrick, a 
Ninian, a Columba, a Luther, a Calvin, and a Knox, 
tell what difficulties their zeal surmounted, and what 
reformation their diligence effected in a few years, and 
then see them lean forward, when we are called, to hear 
what had been done by us in the course of ages; how 
shall they be astonished and disappointed, and we con- 
founded and ashamed! How shall we hang down our 
heads, and wish for a veil to hide us! May heaven avert 
such cause of shame! And may we live so as to be able 
then to lift up our heads and rejoice! With this view, 
let us imitate the zeal of those worthies who are gone 
before us. Or, rather, let us imitate the zeal of the great 
Exemplar of our ministry. How ardent was his zeal 



LECTURE XII. 125 

for the glory of God and the souls of men! He con- 
tinually went about doing good. He embraced every 
opportunity in public, in private, in the ship, in the 
field, at the table, to discourse of religion, and of the 
things which pertained to the kingdom of God. As the 
royal prophet foretold of him, the zeal of God's house 
ate him up. Of this how strong a proof did he give in 
rebuking the scribes and Pharisees, notwithstanding their 
rank and their authority, their malice and their power; 
and in purging the temple, without any regard to his 
personal safety, which might be endangered by those 
who were no doubt enraged when their worldly interest 
was affected. Consider how entirely he was devoted to 
the great work for which his Father sent him; how 
ardent to have it accomplished, frequently preaching all 
day, and often praying all night! Blessed Lord! thou 
didst pray that our love might not grow cold; that our 
faith might not fail; that our zeal might not abate! And 
shall we defeat the end of those prayers, yea, defeat the 
end of thy dying, so far as depends on us, by being cold 
or lukewarm in thy service? Then, may our tongue 
cleave to the roof of our mouth, and our right hand 
forget her cunning! Then, let our days be few, that 
other servants more worthy may take our office! servants 
who may walk in the spirit of Elijah; who may walk in 
the spirit of their master; and who will not count their 
most painful labours dear, provided they may accom- 
plish the end of their ministry, and gain souls to their 
Lord. 

Such, my dear brethren, is the zeal that should actu- 
ate every faithful minister. But as every flower in the 
garden has its semblance among the degenerate tribes of 
the field, so this sacred passion has its counterfeit; for 
there is a zeal without knowledge, the illicit offspring 
of passion and imprudence, which often hurts the cause 
that it means to serve, and gives occasion to speak 
against the genuine zeal of other men. But let us mark 
the distinction between them, which the world will sel- 
dom take the trouble to observe. True zeal springs 
from charity and love, and is always sweet and patient. 



126 LECTURE XII. 

It hates the sin, but it loves the sinner. It strains every 
nerve to accomplish his conversion, making 1 no account 
of its toils and pains, and prayers and sighs for that pur- 
pose. Like that gracious Spirit, who is its author, it re- 
turns with growing ardour to its work, after having been 
already repulsed a thousand times. It leaves no means 
untried. One while it uses prayer, another time pro- 
mises, and anon threats. True zeal, like love, is inge- 
nious, and devises a thousand arts to reclaim sinners 
and save souls. If this end is obtained, the man of true 
zeal is satisfied, whoever may be the instrument. He 
prefers the good of Jerusalem to every private and self- 
ish consideration; and, like the Baptist, is willing to wax 
less, if he sees the kingdom of Christ wax greater. In- 
deed, that minister regards the glory of God but little, 
who takes any solicitous concern at all about his own — 
Be thy glory, O my God, advanced, and I care not if 
my honour, my name, and my memorial, should perish 
from under heaven! Be thy kingdom enlarged, O my 
Saviour, and my soul shall be transported with joy, 
though I should be none of the honoured instruments! 
Let myriads bow at the foot of thy cross, and, whoever 
shall have brought them thither, I shall glorify thy free 
grace, and join in their glad hosannahs! Communicate, 
O most holy Spirit, the converting and sanctifying influ- 
ences of thy grace, and, whether this unworthy worm 
may or may not be one of the instruments thou shalt 
deign to use, I will in either case extol thy glorious 
name! Let Christ be glorified and sinners saved, and 
my joy shall be full! Let all thy other servants have 
more zeal and success in thy work than I can reach to, 
and I gladly rank the very lowest among the prophets, 
and rejoice to be, in this sense, the meanest in the king- 
dom of God! 



127 



LECTURE XIII. 

THE SAME SUBJECT CONTINUED, OF ZEAL AO DILIGENCE. 

Zeal, my brethren, is so very important a part of the 
ministerial character, that I cannot help enlarging upon 
it, even at the hazard of being considered as tedious. 
What makes it so necessary to insist so much on this 
qualification is, that the age we live in is so very luke- 
warm, and that we are generally apt to take the colour 
of our character from the manners of the times; for few, 
extremely few indeed, ever think of rising above the 
manners of the age in which they live. But what are 
the manners of the age to us, who ought to form our 
character, not on the customs of the world, but on the 
precepts of the gospel? Now, in the gospel, we find 
diligence and zeal so necessary, that the wicked and the 
slothful servant are represented as one and the same 
character.* Without zeal, therefore, my brethren, we 
are the reverse of what we ought to be. We are dead, 
however much we appear to live. Without this, men 
may be pleased with us, on account of something foreign 
to our office, or perhaps of something which belongs to 
it; but God detests us. We may be pleased with our- 
selves, when we compare our conduct with that of our 
less regular brethren, ourselves being judges. But this 
false peace will soon be disturbed. The halcyon days 
of a careless minister, like those feigned by the poets, 
are few in number. The clouds already begin to lour; 
the storm thickens; the thunder murmurs at a distance; 
it grows louder and louder as it approaches; it settles 

* Matt. xxv. 26. 



128 LECTURE XIII. 

over the head of the devoted victim; he cries for help; 
he looks around for shelter; he has just time to see that 
he has none to find, when the tempest bursts in one 
dreadful peal upon his guilty head, transporting his soul 
on the lightning's wing to the bar of God, and leaving 
his body in dust and atoms. Then, all his dreams of 
happiness and ease are gone; then, his false peace for- 
sakes him, and a terrible sound, the cries of souls 
perished through his negligence, awake him from his 
sleep, and dispel for ever his fatal slumbers. 

Then, who would not wish to stand in the place of 
the faithful and zealous minister? Of that minister who 
may have been in weariness, and painfulness, and watch- 
ings, often; in hunger, and thirst, and fastings, often; 
perhaps, too, in cold and nakedness; and who, besides 
these outward troubles, bore on his mind continually a 
deep concern for the interests, not only of his own flock, 
but of all the churches? But all the labours of his zeal 
and love, however painful, were soon over, and his 
works have followed him. The many souls whom he 
has been the blessed instrument of saving, (and of whom 
he reckoned every one worth all the labour of his life,) 
are now his joy and the crown of his rejoicing, and will 
be the cause of unspeakable honour and glory to him 
in the presence of their common Lord at his coming. 
Yes, on that day they will add to the splendour of his 
appearance, and to the glory of his triumph, when he 
stands with prophets, and apostles, and other worthies, 
in the highest rank of the assembly of the first-born, and 
of the spirits of the just, conspicuous amidst that multi- 
tude which no man can number, as one of the brightest 
stars in the azure heavens. 

Do we desire, my brethren, that our reward should 
be sure, and our latter end be happy? Then let us be 
zealous and active in the duties of our office. The 
want of zeal makes every other qualification useless, 
and is sufficient of itself to exclude us from glory. That 
it will do so to too many, is indeed to be dreaded: for, 
how few are they who discover so much of it as the 
importance of the business requires? Accordingly it 



LECTURE XIII. 129 

was the opinion of the pions and eloquent Chrysostom, 
that few ministers should be saved. It is also the obser- 
vation of an eloquent preacher, whose sentiments on 
this subject I have often had in my eye, that " God 
sometimes, in saving his elect, makes use of instruments 
which he afterwards casts away."* Such instruments 
may be compared to those cunning Tyrians, who assist- 
ed Solomon in building that temple, in whose God they 
had no interest, and in whose blessings they had no 
share. This thought should fill the most faithful and 
exemplary ministers with holy jealousy and fear; a fear 
from which St. Paul himself, with all his zeal, was not 
always free. But a careless, indolent minister, on hear- 
ing it, should tremble. All his joints, at the thought of 
this, may be loosed, and his knees, like Belshazzar's, 
smite against each other. Hear, ye careless pastors, 
though neither impious nor immoral men; hear the cha- 
racter and the vision of Theodorus, and be faithful, be 
zealous, and be saved. 

Theodorus had the pastoral care of the vale of Ormay. 
The tenor of his life was smooth like the stream which 
stole through his valley. The path which he trod was 
always clean; nobody could say, Behold the black spot 
on the linen ephod of Theodorus. His flock listened 
with attention to his voice; for his voice was pleasant. 
His speech dropped from his lips as honey from the 
summer oak; his words were as the dew on the rose of 
Ormay. The spirit of Theodorus was also meek, and 
his heart appeared to be tender. But if it was in some 
degree tender, it was in a higher degree timid. If 
his soft whisper could not awaken the sleeping lamb, 
he had not the spirit to lift up his voice and disturb it; 
no, not even if the lion and the bear should be nigh. 
If a thoughtless sheep wandered too near the precipice 
or the brook, Theodorus would perhaps warn it gently 
to return. But rather than terrify, alarm, or use any 
exertion, he would leave it to its fate, and suffer it quietly 
to tumble over. The danger of precipices and brooks in 

* Massilon. 
9 



130 LECTURE XIII. 

general, Theodorus often sung on his melodious reed; 
but this or that brook he could scarcely venture to men- 
tion, lest such of his flock as were near them might con- 
sider themselves as reproved, and so be offended. He 
could say in general, Beware of the lion and the bear; 
but could not tell a poor wandering sheep, Thou art 
particularly in danger. Nor could he say, In such and 
such paths the enemy lies in wait to devour thee. 

The voice of history should be the voice of truth, and 
when the motives of actions are doubtful, they should be 
interpreted with candour. Let, therefore, the conduct 
of Theodorus be allowed to proceed, not so much from 
indifference as from a love of ease and a false fear of offend- 
ing. His flock, because he did not disturb them, believed 
that he loved them, and they loved him in return. They 
were indeed, for the most part, a tractable and harmless 
herd. And though the service of Theodorus had not 
much zeal, it was not altogether without success. There- 
fore, without considering that he might, if zealous, do 
much more, he was satisfied with having, without zeal, 
done so much. He blessed God, that his labour was so 
useful, without any remorse for its not being more so; as 
it well might, if zeal had given aid to his lazy morals. 
All around were satisfied with Theodorus. Theodorus, 
on comparing himself with all around, was secretly sa- 
tisfied with himself, and concluded that God was also 
pleased. 

So dreamed Theodorus his life away, and hoped he 
should open his eyes in heaven when that dream on 
earth should be ended. Full of these complacent thoughts, 
he ascended, on a vernal eve, the eastern brow of his vale, 
to see the calm sun setting in the west. How happy, 
said he, is the man who departs, like that beam, in peace; 
and who, like that too, sets but to rise again, with more 
resplendent brightness, in another world! So may I set 
when my evening comes; and so on the resurrection 
morn may I arise! 

As he uttered these words, he heard, as it were, the 
breath of the evening rustling in the leaves behind him. 
He turned his eye, and beheld a being whose aspect was 



LECTURE XIII. 131 

brighter and milder than the beam he had been just now 
beholding. His robe was like the aether of heaven, and 
his voice was soft as the dying sound on the harp of 
Ormay, when the daughters of music touch it. Theodo- 
rus bowed his head to the ground, and observed a re- 
spectful silence. For the angel had spoken peace to him, 
and, therefore, though filled with awe, he was not afraid. 
Look down to the valley of Ormay, said the angel, and 
attend to what thou seest. Theodorus turned his eye 
downwards. A light, clearer than the beams of mid-day, 
shone on the banks of Ormay. In its beams he beheld 
a building far surpassing in magnificence the temple of 
Solomon, or the palace of Tadmor in the desert. Ten 
times ten thousand hands were conspiring to rear it; and, 
while he yet beheld, it seemed to be already finished. 
All the rubbish was ordered away; a deep pit had been 
prepared to receive it. The scaffolds used in rearing 
the edifice still remained; and the master builder was 
consulted how they should be disposed of. Take, said 
he, the best of them to be made pillars within the palace, 
where they shall remain for ever, but for the rest I have 
no further use, and they are indeed good for no other 
purpose than that which they have already served: throw 
them where the rest of the rubbish has been cast, and 
there, as they are of a grosser and more hardened qua- 
lity, let them be consumed with the fiercest of the fire. 

The order was instantly obeyed. Piece after piece 
was taken down, and laid to this or the other hand, either 
for the palace or the pit. As they touched a certain piece, 
and seemed to think it meet for the pit, Theodorus felt 
all his frame convulsed, as if a thousand demons moved 
him; and, in the anguish of his soul, he cried, " Spare 
me, my God! spare me, if it be not now too late to 
pray for mercy and pardon." 

If it were altogether so, said the angel, I had not been 
sent to thee now as the minister of instruction. A few 
moments of grace still remain; improve them with care, 
and show that at length thou art wise. 

Ah, my Lord! what do these things mean? I have 



132 LECTURE XIII. 

indeed perceived their purport; but, O that I might also 
hear it! 

The building which thou hast seen, said the angel, is 
the church of God; and its ministers are those instru- 
ments which were used to rear it. Many of them hav- 
ing served that purpose, though not as they ought, and 
being fit for no other use, are at length condemned. I 
saw the danger that hung over thee, and trembled for thy 
fate. For, negative virtues and dull morals, without 
diligence and zeal, can be of no avail to save a minister. 
Have I not pulled the as a brand from the fire? Depart 
in peace, think of thy danger, be diligent, be zealous, 
and be saved. 

As these words were uttered, the vision in the valley 
of Ormay vanished, and the angel shook his silver wings 
as he flew on the wind towards heaven. The rustling of 
his wings was like the rushing of the stream of Lora, 
where it falls between oaks in the gulf of Amur. 



1S3 



LECTURE XIV. 

THAT A MINISTER OF THE GOSPEL SHOULD HAVE THE MOST IN- 
TENSE LOVE TO THE SOULS OF MEN, ESPECIALLY THOSE UN- 
DER HIS PASTRAL CARE. 

A minister's diligence and zeal must always be ac- 
companied with ardent love to his people. In his breast, 
the sacred passions of zeal and love ought constantly to 
burn, like the perpetual fire of old upon the holy altar. 
In his conduct, the fruit of them should constantly 
appear, so as to make it manifest to his people, that his 
chief end and aim, in every thing he does among them, is 
to do them good, and to save their souls. Indeed, every 
thing that he can do among them, if it be not accom- 
panied with fervent love, will be of little avail to them, 
and of none at all to himself. Though he speak with 
the tongues of men and angels, and have not charity or 
love, he will only be like sounding brass or a tinkling 
cymbal. Or though he should have the gift of pro- 
phecy, and understand all mysteries and all knowledge; 
if he is devoid of charity and love, he is nothing. So 
affirms, with good reason, the great apostle. 

Love, my brethren, is the genius and soul of our re- 
ligion. In love it began; in love it was carried on; and 
in love it will be perfected. Love is the new command- 
ment of our Lord, and the peculiar mark and badge of 
his religion. By this its professors were so much dis- 
tinguished in its first and best ages, that their enemies 
themselves could not help crying out, " See how the 
christians love one* another!" And by this shall all its 
true members be so much distinguished, even in its last 
and worst times, that all men shall know them to be 



134 LECTURE XIV. 

Christ's disciples. And were it possible that this charac- 
ter of our holy religion could be lost in all other men, it 
should still be found indelible in the life and soul of every 
minister. Whoever is destitute of this grace; nay, who- 
ever has it not in a very high degree; ought to be any 
thing rather than a minister of the gospel; as of all men 
in the world his heart ought to be the most affectionate 
and tender. His work should be altogether a labour of 
love; one continued act of benevolence and charity. 
When he preaches, it is the watchman warning his 
friends of the great and imminent danger which threat- 
ens alike their safety and his own. When he prays, 
and pleads, and urges his message, with sighs, and tears, 
and earnest entreaties; it is the faithful ambassador, 
charged with a treaty of reconciliation and peace be- 
tween God and man; it is the tender shepherd in search 
of his strayed sheep; the kind father in quest of his lost 
child. Is it possible to be engaged in such offices, and 
not feel the strongest emotions of compassion and love, 
constraining us to expend, or, if necessary, to lay down 
our lives for our flock? 

This love, my brethren, is so essential to our charac- 
ter and office, that it should be our study to excite and 
cherish its growth in our souls by all possible means. 
For this end it will be proper to take a frequent view 
of its power and effect in the souls of others. See how 
it moved the lawgiver of the Jews to wish his own name, 
for the sake of his people, to be blotted out of the book 
which God had written. See how it moved the apostle 
of the Gentiles to wish himself accursed for his brethren. 
And see, above all, and place frequently before your 
eyes, the great Pattern of our ministry, and contemplate 
his infinite love to the souls of men. It was his aston- 
ishing love that brought him down from heaven, that 
made him tabernacle in the flesh, endure all the wretch- 
edness of life, and suffer all the pains of death upon the 
cursed tree. For it was not the malice of the Pharisees, 
the fury of the Jews, the injustice of Pilate, or the 
treachery of Judas, that occasioned the death of the 
Son of God: it was his own mysterious love, a love 



LECTURE XIV. 135 

stronger than death, that made him willingly submit to 
all the agonies of dying. It was of his own sole plea- 
sure that this good shepherd laid down his life for his 
flock; for none had power to take that life away. 

And is not our imtensest love, my brethren, due to the 
souls of men, which were so highly loved by our Lord? 
Did he bestow his labour and his life upon them, and 
shall we grudge to expend our most zealous labours, 
and our poor lives, in promoting that work for which 
he lived, and for which he died? Behold him weeping 
for the approaching calamities of Jerusalem, and learn 
to compassionate the fate of dying souls. Hear his 
last prayer for his crucifiers, and learn to make your 
love triumph over every injury with which an ungrateful 
world may requite it. If the world repays you hatred 
for love, consider it did the same to your Master; and 
reckon every opportunity of doing good, even to the 
evil and unthankful, as so many happy occasions' of 
copying his blessed example. So shall you approve 
yourselves the dear children of your Father which is in 
heaven. Such opportunities, therefore, if they did not 
daily occur, ought to be anxiously sought after, rather 
than at any time avoided. The surest way, too, of engen- 
dering in our souls a strong love to our people, is to be 
always employed in doing them good. For love is 
not only the cause, but also the consequence, of every 
good action. Hence the noted observation of Tacitus, 
that we must hate those whom we injure, and love 
those whom we serve. Beneficence is, therefore, the 
great means of exciting and increasing in us this affec- 
tion of the soul. And, as love procures love, the grate- 
ful return which our beneficence will meet with from our 
people, is likely to produce in us a still higher degree 
of it. But whatever may be the return, we must per- 
severe and abound in every good work. And, in order 
to make our love hold out, we must remember that it 
is not from the world we are to expect the reward of 
its labours, but from the Lord Jesus, who, at his appear- 
ing, will amply recompense it; putting the crown of im- 
mortality upon our heads, and pronouncing, over each, 



136 LECTURE XIV. 

that blessed sentence, "Well done, good and faithful 
servant, enter thou into the joy of thy Lord!" 

To promote further this love, which is so essential 
a part of the ministerial character, we should be exceed- 
ingly attentive to bear our people frequently on our 
hearts before God; and there, like tender parents, plead 
for pardon for the faults of our children. Nothing has 
a greater tendency to strengthen our affection to them, 
than a conscientious and habitual discharge of this part 
of our duty.* 

We should also, as far as christian charity will allow, 
(and the bounds of it are large indeed!) accustom our- 
selves often to contemplate our people in the many 
endearing relations in which they stand to us; as the 
offspring of one parent, the children of one family, fel- 
low-servants, and fellow-sufferers; as the purchase of 
Christ's blood, as the members of his body, and espe- 
cially as souls entrusted to our guidance and care. We 
should endeavour to consider them as sharers in the 
same dangers with ourselves, followers of the same 
leader, travellers to the same country, and to the same 
tribunal, dependents on the mercy of the same great 
Friend, and expectants of the same glory. 

In these endearing and eternal relations ought we, if 
possible, to consider all our people, even the most unto- 
ward. At least, if they are not now to be considered in 
these relations, let us mightily endeavour that they may; 
and never presume finally to pronounce against them any 
other sentence. For, is it not one of the properties of 
charity or love to hope all things? Accordingly, we 
should hope the best concerning even the worst of our 
children, and not despair of being made the means to save 
them. Grace sometimes begins where iniquity abounds. 
When the prodigal son was farthest off, then thought he of 
returning home. When Saul was persecuting the church 
of Christ, who would have thought he should be saved? 
Surely the salvation of any soul under our care cannot 
be less likely. Let us, therefore, indulge the pleasing 

* See above, on prayer. 



LECTURE XIV. 137 

thought, that it is possible the worst of our people, 
through our earnest diligence blessed by the grace of God, 
may become the seals of our ministry, and the brightest 
gems in our crown. The very possibility of one such 
instance of conversion should make us abound in every 
labour of love, in order to effect it. For the conversion 
of one soul, it were well worth a minister's while to have 
come into the world, to have lived, to have laboured, and 
to have died. How would such a trophy magnify the 
riches of free grace, and fill the church above and below 
with joy! 

And who will venture to pronounce the salvation of 
any soul, still out of hell, entirely impossible? Let us 
leave to the children of this world all rash judgment, and 
the despairing of any living soul's salvation; but let us, 
who are the servants of charity, and the ministers of 
Jesus, be deeply impressed with the character of our 
function, and with the image of our Lord. Let us love 
all men, but more especially those of our charge, with a 
pure heart fervently. Then our duty will feel easy to 
us, and we shall deem our labour lighter. Indeed, with- 
out love, that labour, that unremitting labour, of watching, 
and praying, and studying, and preaching; of exhorting, 
and reproving, and visiting, and instructing, in season 
and out of season, and from house to house, would be 
altogether oppressive and intolerable. But, with it, our 
work will be our pleasure, and the most difficult parts of 
it will become easy and delightful. 

Nor shall that labour which proceeds from a sincere 
love to the souls of our people, be often bestowed in 
vain. Let it be manifest that it is this that actuates us, 
and they will, at least, for the most part, love us in re- 
turn; they will listen to us, they will obey us. When the 
first preachers (like the great Shepherd) loved their flock 
at such a rate as to lay down their lives for their sake, 
no wonder if the success attending their labours was so 
very astonishing. And in after ages, where the same 
love was manifest, it always ensured success. Ardent 
love triumphed over every opposition, when all other 
means were tried without effect. The church of Rome 



138 LECTURE XIV. 

used all her arts (and they were not a few) to convert the 
Northumbrians from Pagan superstition. But worldly 
motives, more than love to the souls of men, seemed to 
actuate her emissaries, and their preaching 1 , therefore, 
was in vain. Aidan, a pious monk of Ionia, did alone 
what the united force of Rome could not accomplish. 
By his fervent love, accompanied with good instructions 
and a holy life, he so charmed the heathens, that he 
brought them over to the christian faith. After him, Finan, 
and many others from the same nursery of divines, actu- 
ated by the same motive, had the like success in other 
parts of the kingdom. 

44 Love your people, (said one of the fathers,) and you 
may say what you will."* If we love our people, we 
may speak to them with freedom and with boldness. 
Even when our faithful reproofs wound them to the 
quick; when our awful alarms disturb the false repose 
in which they lulled their souls; and when our pointed 
representations discover to each his own character, and 
make him clearly perceive that he is the man, even then 
they will listen to us with attention, generally love us, 
and bless us as their friends. Let us, then, by all the 
means in our power,t cultivate this reciprocal love between 
pastor and flock, on which the success of our ministra- 
tions, in so great a measure, must depend. Let us en- 
deavour to make ourselves amiable to our people, if we 
wish to save them. Let us be their consolation, and 
they will be ours. Let us love them as parents, and 
they will obey us as children. Let us never do any 
thing to forfeit their esteem and love; for on this our 
own souls, and I may say theirs, are depending; for on 
this depends our influence over them, and the whole 
fruit of our ministry. 

* Dilge, et die quodcunque voles. — August 

j- " The means to make thyself beloved as well feared, T compre- 
hend under these six maxims: 1. A good life; 2. Being gentle, 
obliging, and equitable; 3. Behaving with prudence; 4. Never for- 
saking your office; 5. Discharging it as you ought; 6. Having cour- 
age to speak when you ought, and to give private admonitions." — 
Osterwald on the Exercise of the Ministry. 



LECTURE XIV. 139 

The best advice is but little regarded, where there is 
neither love nor esteem for the speaker. Hence the 
ancient rhetoricians* laid it down as a first maxim, That 
an orator should be a good man; for they judged it im- 
possible for him to persuade his hearers, till they should 
first think well of him; and from a belief that he had 
their interest at heart, conceive a regard for him. And 
indeed there is hardly an instance in history, of any 
powerful and persuasive orator who was not also a good 
and benevolent man. Demosthenes, iEschines, Cicero, 
Pericles and Pisistratus, were all of this stamp; and, to 
this cause, no less than to their eloquence, we may attri- 
bute their power of persuasion. In like manner, when 
once we have, by a holy life and unfeigned love, con- 
vinced our people of our strong regard for them, our busi- 
ness is in a fair way of succeeding. Moderate talents, 
animated by zeal and love, will always be found more 
useful, that is, more successful than the greatest talents 
without them; as a hot iron, though blunt, will pierce 
much sooner than a sharper one that is cold. Eloquence 
and learning are highly necessary; but, if found alone, 
they never give the preacher the power of persuasion. 
What does this, under the influence of the spirit of God, 
is a holy and exemplary life, joined with ardent zeal and 
love to the souls of men. " He was more subtle than 
elegant (says a Bohemian writer of a very amiable re- 
former); but the gravity and austerity of his manners, his 
plain and exemplary life, his mortified and self- denied 
appearance, his sweetness of temper, and his uncommon 
affability and love towards persons of all ranks and con- 
ditions, from the highest to the lowest, gave him much 
more of the power of persuasion, than he could possibly 
have derived from any eloquence." 

We are told of the divine apostle John, that, on the 
three last days on which he preached the gospel, his age 
and infirmities were such, that, after having been carried 
to church, he could only speak one short sentence, and 

* Arist. Rhet. 1. iii. cap. 24. Cicer. de Orat. 1. And Quintil. 
1. 12. 



140 LECTURE XIV. 

that sentence always the same: " Children, love one 
another." This was the sum of all the practical doc- 
trines which he taught, and which we teach; and ought, 
therefore, to be deeply impressed upon our own souls. 
If the apostle had been to address an audience of minis- 
ters in so many words, he would no doubt have said, 
" Brethren, love your people." Let us then, my breth- 
ren, have fervent love to the souls of our people; and 
never cease to give them proofs of our regard; for this 
is the epitome of all our duty. 



141 



LECTURE XV. 

THAT A MINISTER OF THE GOSPEL SHOTTED BE A MAN OF TENDEK 
SYMPATHY AND SENSIBILITY OF SOUL. 

That tender sensibility of soul, which easily inter- 
ests itself in the joys and sorrows of other men, forms a 
very essential qualification in a minister of the gospel. 
His office perpetually presents him with objects of com- 
passion, and this affection moves him, to feel and to 
commiserate their situation. Without this, the sins and 
miseries which he daily beholds would become so fami- 
liar as to make no impression; nay, they would expose 
him more than all other men to the danger of becoming 
altogether callous and unfeeling. This consideration, 
my brethren, should powerfully engage us to cultivate 
the most exquisite sensibility of soul, by embracing 
every opportunity of giving it exercise; for it is by ex- 
ercise that all the powers of either body or soul are 
brought to any degree of perfection. What we do often 
we do with ease; and, I may say, with pleasure too; 
whereas we become averse to the duty which we have 
long neglected to perform. 

We should, therefore, never allow ourselves to behold 
with indifference any misery, of body or of mind, among 
our flock, or indeed among our fellow creatures. We 
should remove or relieve it, or contribute to do so, if we 
can, and supplicate the Father of all consolation and 
mercy in their behalf, whether more be in our power or 
not. This is our duty, even if they should be ungrate- 
ful and insensible to our kindness. Thus Christ wept 
over the ungrateful city, and prayed for those who fixed 
him to the accursed tree. He also requires of us, to 



142 LECTURE XV. 

love even our enemies, to bless them that curse us, and 
to pray for them who despitefully use us. Then shall 
we approve ourselves the genuine disciples of Jesus, 
and great shall be our reward in heaven. Is any hungry 
then? let us feed him. Is any naked? let us clothe him. 
Is any injured? let us assist him. Is any afflicted? let us 
comfort him. Is any sick? let us visit him; and search 
for the orphan, the widow and the stranger, that we 
may patronize and protect them. In doing all this, in 
the measure that we can, let us make no account of our 
little means; and rejoice that God hath declared that, 
where there is a willing mind, he will accept according 
to what a man hath, and not according to what he hath 
not; and that even a cup of cold water, if we have no 
more, shall in no wise lose its reward. Let us rejoice 
that God permits us to put our mite into his treasury, 
where he will take care of it; till our own soul, in the 
day of need, shall reap the fruit of it. In a word, let us 
take into account the present pleasure and the future re- 
ward, of this part of our duty, and judge, if it be not 
indeed more blessed to give than to receive. 

As precepts, my brethren, are best illustrated and en- 
forced by examples, I cannot, on this occasion, forbear 
to mention that of the heavenly Deogratias — "When 
Rome was sacked by the Vandals in the year 455, many 
thousand Romans, of both sexes, chosen for some useful 
or agreeable qualifications, reluctantly embarked on board 
the fleet of Genseric; and their distress was aggravated 
by the unfeeling barbarians, who, in the division of the 
booty, separated the wives from their husbands, and 
the children from their parents. The charity of Deo- 
gratias, bishop of Carthage, (to which they were carried,) 
was their only consolation and support. He generously 
sold the gold and silver plate of the church, to purchase the 
freedom of some, to alleviate the slavery of others, and 
to assist the wants and infirmities of a captive multitude, 
whose health was impaired by the hardships which they 
had suffered in the passage from Italy to Africa. By his 
order, too, spacious churches were converted into hos- 
pitals; the sick were distributed in convenient beds, and 



LECTURE XV. ]4S 

liberally supplied with food and medicines; and the 
aged prelate repeated his visits, both in the day and 
night, with an assiduity that surpassed his strength, and 
a tender sympathy that enhanced the value of his ser- 
vices. Compare this scene with the field of Cannae, and 
judge between Deogratias and Hannibal."* 

And, if our office calls on us, my brethren, to attend 
thus to the miseries of the body, much more to those of 
the soul. The ignorance, the guilt, and the danger of 
immortal souls, entrusted to us for instruction and guid- 
ance, is what most deeply affect us, if we are not past 
feeling, and altogether hardened. To point out the way 
to the traveller, to warn the voyager of a rock, or the 
wayfaring man of a precipice, and to allow another to 
kindle his lamp or fire by ours, were offices of humanity, 
which the light of nature taught even the heathens to 
show to strangers and enemies. And shall not Chris- 
tianity, and our peculiar office as its consecrated servants, 
induce us to show compassion to souls which are out 
of the way; to warn them most affectionately of their 
danger, when they are rushing on eternal destruction; 
and to impart light to those who sit in darkness, and in 
the shadow of everlasting death? To this our religion 
and our duty call us; to this our eternal interest (which 
we are never to separate from that of our flock) constrains 
us; and constrains us the more powerfully, as we know 
not how soon they and we both shall lose the precious 
opportunity which we now have, of saving, and being 
saved; for, our place shall soon know us no more; 
others shall speak in it; and others, too, shall hear. It 
is but a few days till the angel shall lift his hand, and 
swear, that Time shall be, to us, no more. Whatsoever, 
therefore, our hand shall find to do, let us do it with all 

* Vide Gibbon, et aut. cit. Deogratius governed the church of 
Carthage only three years; and yet, in that short time he gained so 
much upon the affections of his people, by his services, that their 
love to him knew no bounds. If he had not been buried privately, 
it is said, that in their frantic devotion they would have torn his 
body piecemeal, to keep it as a dear and sacred relic. 



144 LECTURE XV. 

our might, knowing that our labour shall not be in vain in 
the Lord; for if there be joy in heaven over a sinner that 
repenteth, what must the happiness and glory of a faith- 
ful minister be, at the solemnity of the great day, when, 
in the presence of all the saints and angels which com- 
pose the assembly of the First-born, it shall be declared 
that he was, under God, the instrument of saving many 
souls, and of furnishing frequent occasions of joy and 
rejoicing to all heaven! I see the eyes of men and angels 
turn upon him, and the judge, with infinite complacence, 
address him, "Well done, good and faithful servant, enter 
thou into the joy of thy Lord!" 

But it is not only with respect to the state of others, 
my brethren, that we are in danger of being insensible 
and cold. We are also apt to be too little affected with 
our own state, too little impressed with the sacred office 
which we bear, and with the solemn truths which we 
declare; as if the awful truths which we preach to others 
did not equally concern ourselves! as if the bread of life 
which we reach to others were not also food for our own 
souls! It is a melancholy fact, however, that sometimes 
none is less affected with the truths of the gospel, than 
the very man who preaches.* Like those who sounded 
the horns before the gates of Jericho, he may strike ter- 
ror into others, while he himself is free from all appre- 
hension and concern. Hence the preaching of a wicked 
minister may be sometimes blessed to others, when the 
preacher himself is rejected of God. In this case, great 
God! how will the souls who melted under our ministry, 
and repented at our sermons, condemn ourselves in 
judgment, if we remain thus insensible and cold? How 
will they stand astonished at finding, that truths, so awful 
and affecting in our mouths, had so little effect in soften- 
ing our hearts, or amending our lives? You that sealed 
others, (may they with the apostle say to us,) you are 

* " Some decent in demeanour while they preach, 
That task perform'd, relapse into themselves, 
And, having spoken wisely, soon give proof, 
Whoe'er was edified, themselves were not." 



LECTURE XV. 145 

not sealed! You warned us how terrible a thing it was 
to fall into the hands of the living God, and yet you 
yourselves neither loved nor feared him. You announ- 
ced how necessary it was to worship him in spirit and 
in truth, and you yourselves gave him only lip service. 
Ah! you yourselves are become awful monuments of the 
most dreadful truths which you ever declared. You 
preached the gospel to others, and you yourselves are 
cast away. O, how are you fallen, like Lucifer, son of 
the morning! 

The lethargic state which I now speak of, my bre- 
thren, is a disease against which we cannot be too much 
upon our guard. There is nothing so dangerous for a 
minister as to grow remiss, and to fall from his first 
love; nothing so dangerous as to slumber in a state of 
insensibility, without a relish for heavenly things, and 
feeling in his soul the life and power of godliness. If, 
in such a state, he is free from gross irregularities, it 
is but the artifice of the devil, not to awaken his remorse, 
that he may perish the more securely. The danger of 
such a hardened minister is much greater than that of 
any of his hearers; for the sleeping sinner may be 
awakened and alarmed by his gross crimes, and the 
slumbering saint may be roused by the preacher's ser- 
mons; those sermons which to himself are but words of 
course, grown familiar by frequent using. But the in- 
dolence and insensibility of a minister in the exercise of 
his duty, will not allow him to be either terrified or 
roused; and his condition is the more fatal by how much 
his conscience is the more peaceful. 

" By the original constitution of our nature, habit, 
which strengthens our active principles, weakens all 
passive impressions. The more frequently we consider 
or feel motives to virtue, without being really excited to 
the practice of virtue, the feebler will be their influence 
upon us; the greater our insensibility, the more immi- 
nent our danger of never yielding to their force. This 
is an alarming truth to all human creatures, but to minis- 
ters of the gospel more alarming than to others. We 
must revolve and preach the duties of the gospel so fre- 
10 



146 LECTURE XV. 

quently, that if they do not influence us early to sincere 
and steadfast virtue, they must quickly become familiar, 
and lose their power. Moral and divine considerations 
must pass so continually through our minds, that, in a 
very short time, they will make no impression on us. 
A person whom our profession does not render virtuous, 
will become more suddenly and more desperately obdu- 
rate in wickedness than any other man."* 

An awful and alarming example of this truth we have 
in the imperial apostate Julian, who had fairly entered 
on the inferior offices of the ecclesiastical order, and pro- 
mised the noblest fruits of faith and piety. He publicly 
read the holy scriptures in the church of Nicodemia. 
He prayed, he fasted, distributed alms to the poor, gifts 
to the clergy, and oblations to the tombs of the martyrs. 
He affected the conversation of bishops the most emi- 
nent for their sanctity, and solicited the benedictions of 
the holiest monks and hermits.t But all this, it seems, 
he went through as a mere formal exercise, in which the 
heart had no share; and therefore was easily carried 
away, by opportunity and temptation, to deny the faith, 
and at length to persecute those who professed it. So 
that a minister who is not truly and eminently holy, may 
be afraid of being soon, if not the most notorious, at least 
the most hardened of sinners. If he fall into such a 
measure of guilt as is ordinary, he will go beyond it 
quickly* The nature of his office, and the weight of 
his character, like that of a stone precipitated from the 
mountain, will increase the velocity of his fall, and in- 
sure, as well as hasten, his perdition. 

It therefore concerns us nearly, my brethren, to main- 
tain always upon our own souls the clearest and deepest 
impressions of those glorious things which we daily 
preach to others. And if we did so more than we do, 
what a change would be thereby produced upon our 
lives and sermons! it would amaze, a thinking person 
what matters we preach and speak of, and with how 

* See Gerard's Syn. Serm. and Butler's Analogy, 
•j- Gibbon, et aut. cit. 



LECTURE XV. 147 

much indifference and coldness! What it is for the soul 
to be allowed a few moments of grace, then to pass out 
of this flesh, appear before the righteous God, receive 
its final sentence, and enter upon exquisite, endless, and 
unchangeable joy or torment! 0! the gravity, the se- 
riousness, the sensibility, and incessant diligence which 
the duties of our office require of us! " For my own 
part, (said a faithful minister,) I am ashamed of my stu- 
pidity, and wonder at myself, that 1 deal not with my 
own soul, and those of others, as one that looks for the 
great day of the Lord. I wonder that I can have room 
for almost any other thoughts or words, and that such 
astonishing matters do not wholly engross my attention. 
I wonder how I can preach of them so slightly and cold- 
ly, and let men alone in their sins, however they take 
my importunity, or whatever pains or trouble it should 
cost me. I must own I seldom come out of the pulpit 
but my conscience smites me, that I have not been more 
serious and fervent." " How couldst thou speak of life 
and death, of heaven and hell, with so little emotion? 
Dost thou believe that this people have so much sin upon 
them, and so much misery before them, and art thou no 
more affected with their situation?" "Such is the peal 
which conscience rings, and yet my soul is not suffi- 
ciently awakened. Save me, O my God! from insensi- 
bility and hardness of heart, otherwise I can be no fit 
instrument' for saving others."* 

Let us then, by dear brethren, beware of this torpid 
insensibility, this fatal disease! a disease that would not 
only destroy ourselves, but also those that hear us. For 
an insensible, who is consequently an inanimate preacher, 
communicates the same disposition to his hearers. If 
the minister nods, the people will slumber. Let us cul- 
tivate that true sensibility of soul, which will not only 
make us rejoice with those that rejoice, and weep with 
those that weep, but which will also make us feel our 
own concern in every thing we speak. Then, indeed, 

* See (as it well deserves) Baxter's Reformed Pastor. 



148 LECTURE XV. 

shall we speak with power, although our natural endow- 
ments and oratorical powers be far from eminent. 

" In the midst of the cruelties which the Spaniards 
committed on the Americans, a generous monk, Bartho- 
lomew de Las Casas, stood forth the advocate of huma- 
nity, and the defender of the rights of mankind. We 
behold him endeavouring, by his remonstrances, his 
supplications, and his tears, to wrest the fatal sword from 
the hands of his cruel countrymen. We see him inces- 
santly passing from one hemisphere to the other, and 
employing in each the voice of compassion, and the lan- 
guage of persuasion. We see him have the courage to 
bear to the foot of the throne the complaint of the wretch- 
ed Americans. We see him brave the haughtiness of 
the great, and the insolence of office, and consecrate, to 
his generous purposes, his whole life, his fortune, and 
his friends. The goodness of his heart breaks forth in 
every sentiment and line, and his sensibility gives elo- 
quence to his language, though nature did not form 
him for an orator"* 

In like manner St. Paul himself, as we learn from 
several passages in his Epistles,t seems, humanly speak- 
ing, to be more indebted for his success to zeal and sen- 
sibility of soul, than to any powers of speech, or talents 
for eloquence. Of this true sensibility of soul, and of 
its powerful effect, his last sermon to the Ephesians is 
a striking example. He delivered it with many tears; 
the people wept sorely, fell on his neck, kissed the de- 

* Mehegan. Tabl. de 1'Hist. Moderne, II. 343. " Las Casas! 
thou wert more truly great by thy humanity, than all thy country- 
men with all their conquests! If ever, in those ages yet to come, 
these unfortunate climes should be repeopled, and enjoy, with a 
government of their own establishment, the blessing of laws, liberty, 
and peace, the first statue they shall erect shall be to thee. They 
will represent thee interposing between the Spaniard and American, 
and presenting thy naked bosom to save the one from the cruel 
poignard of the other. At the foot of the monument shall be in- 
scribed, 'In a ferocious and cruel age, Las Casas, whom you see, 
was the advocate of humanity.' " — Raynal, East and West Ind. 

■j- 2 Cor. x. 10, and xi. 16, &c. 



LECTURE XV. 149 

parting- minister of God, and sorrowed most of all for 
this, that he said they should see his face no more! 
" O how deep into the heart go those periods that are 
sown in the unforced, uninvited tears of the preacher."* 



* Robinson on Claude. 



150 



LECTURE XVI. 

THAT A MINISTER OF THE GOSPEL SHOULD BE FAITHFUL IK DE- 
CLARING THE WHOLE COUNSEL OF GOD. 

With our minds prepared by knowledge, study, 
prayer, and those; other qualifications which we have 
mentioned, we enter with advantage on the composi- 
tion and delivery of our sermons. With these qualifi- 
cations, we may hope for the guidance of the divine 
Spirit to lead us into all truth, and to enable us to lead 
our people in the way of salvation, by declaring to them 
the whole counsel of God. Such fidelity becomes the 
trust reposed in us, as ambassadors for Christ. We 
must say nothing but what we are authorized to say; 
nor, on the other hand, must we conceal or disguise 
one iota of our message. Of all the words that I com- 
mand thee, saith God, diminish not a word. 

This fidelity is so important a part of a minister's 
character, that the apostle seems to have laid particular 
weight on it, in that solemn appeal which he makes to 
the elders of Ephesus, concerning his own conduct in 
this respect. Wherefore I take you to record this day, 
that I am pure from the blood of all men, for I have 
not shunned to declare to you all the counsel of God. 
Thus, my brethren, must we preach the law of God, 
(that law which is exceeding broad,) in all its extent, 
in all its spirituality and strictness, as reaching to every 
thought, word, and action; to every condition, and to 
every creature. We must enforce it by all its sanc- 
tions of threatenings and promises, in order to establish, 
if possible, the grace of God in the souls of men. 

Whatever our people need, and ought to know, it is 



LECTURE XVI. 151 

our business to teach them; and, whatever they ought 
to do, it is our business to enjoin them; praying always 
to God for direction to choose our subjects, as well as 
for aid to treat them as we ought. ' We should also 
study, by every proper and prudent means, to become 
acquainted with their opinions and their practices, that 
we may the better know how to address them, and be 
able to lay their hearts and their lives open before them. 
We must press them to acquire the graces and virtues 
which they most need, and to guard against the sins to 
which they are most addicted, or most exposed. We 
must, especially, labour to excite them to a due sense of 
their guilt and unworthiness, to earnest desires of pardon, 
to fervent love to him who loved them, to unlimited resig- 
nation to the will of God, with the most earnest and sin- 
cere endeavours of cheerful, constant and universal obedi 
ence to his laws. We must warn them against profaneness, 
lukewarmness, injustice, uncharitableness, and unlawful 
gratifications. We must caution them against the im- 
moderate love of this world, and direct their souls to 
look and long for a better. We must direct them to 
use every proper means of advancing in holiness; such 
as reading, meditation, prayer, and watchfulness. We 
must direct them, especially, to attend, to make con- 
science of attending, on all the public ordinances of re- 
ligion; but caution them against growing formal, or 
laying undue stress on these ordinances, as they can 
avail us only so far as they contribute to our improve- 
ment in holiness and virtue. We must teach them the 
absolute necessity of uniting morality and piety; as no 
outward honesty or regularity will excuse the want of 
devotion, any more than the exercise of devotion will 
atone for the want of morality. 

While we inculcate the observance of moral duties, 
we must, after the example of our Master, direct the 
chief attention of our people to the more ordinary and 
useful virtues of justice, charity, humanity, humility, 
meekness, purity, self-command, and self-denial. If 
these virtues are well cultivated in the soul, the more 
splendid ones will exert themselves of course, when the 



152 LECTURE XVI. 

rarer opportunity" of showing them occurs. The gene- 
ral habits of virtue will naturally adapt the soul for the 
discharge of any particular duty, to which the emergency 
of the moment calls it. The cultivated field will pro- 
duce, not only the herb for food, but the flower for 
show, if the seed at any time be thrown into the soil. 

With these practical truths, we must teach our people 
the nature, evidence and importance of our holy religion; 
the miserable condition of fallen man in general, which 
our own actual sins have made still more deplorable. 
We must make them acquainted with the redemption 
wrought out for them by Jesus Christ, the nature and 
importance of true faith in him, and their absolute need 
of the grace of the divine Spirit to enable them to obey 
his precepts. We must, especially, instruct them in the 
peculiar and distinguishing doctrines of Christianity, the 
dignity of the person of Christ, his incarnation, his life, 
his death, his atonement and propitiation, his resurrec- 
tion and intercession, his universal sovereignty, and his 
ordination to be the judge of the quick and of the dead 
at the last day; as also the various offices or operations 
of the Holy Spirit. This will be addressing them as 
christian ministers ought to address a christian audience. 
It will also be promoting the great end of preaching; 
which is, holiness of life and conversation. For justice, 
charity, repentance, and devotion, naturally flow from 
those truths of our holv religion. Everv office of our 
blessed Saviour, and every relation in which we stand 
to him, requires some correspondent duty on our part, 
which ought to be carefully inculcated. Is he our pro- 
phet? we ought to learn of him. Is he our king? we 
ought to obey him. Is he our priest? we ought to rely 
on his intercession and his sacrifice. Is he our physi- 
cian? we ought to take the remedies which he prescribes. 
Is he our pattern? we ought to follow his example. 

In like manner ought we to inculcate the duties cor- 
responding to the relations and operations of the Holy 
Spirit, whose illuminating, aiding, consoling, and sancti- 
fying influences, we may always expect, in proportion 
as we comply with his motions, implore his presence, 



LECTURE XVI. 153 

and sincerely co-operate with his suggestions. We 
ought to inculcate, that the life and death of Christ were 
not more necessary to redeem us, than the operations of 
the Spirit are to sanctify us; and that, as without faith 
in the Son, we cannot please, so, without the sanctifica- 
tion of the Spirit, we cannot see God. 

It is especially our duty to represent Christ, to poor 
perishing sinners, as an all-sufficient Saviour, suited to 
all their wants and exigencies. We are to show the 
fulness and freeness of his grace; to publish his invita- 
tions in their unlimited terms; and to urge them, with 
the most powerful motives that can be drawn from the 
love and from the wrath of God; from the joys of heaven, 
and from the terrors of hell; from all the glorious and 
dreadful realities of an approaching and eternal world. 

With regard to the mysteries of religion, or those deep 
things of God, which, in our present state, we cannot 
comprehend but darkly, the pulpit is not the place to 
treat of them. In any place, indeed, our faculties are 
very inadequate to their investigation. They are high as 
heaven, what can we know? deep as hell, what can we 
understand? With a modest and humble faith we may 
view them at a distance; but, if we attempt to sound 
their depth, we soon go beyond our own. And, what- 
ever side we take of those disputes to which many of 
them, such as, free-grace and free-will, election, repro- 
bation, and the like, gave rise, we shall find it to be 
attended with many difficulties. It will, therefore, be 
prudent to observe the maxim of Plato, " never to at- 
tempt to handle any question upon which it is impossible 
to decide." Our wisdom is to turn away our dazzled 
and feeble eyes from beams of so much brightness, that 
the contemplation of them, like that of the sun, must, at 
first, pain us, and, at length, blind us. It was never in- 
tended that we should search into the secret decrees of 
God, either for rules of action, or sources of consolation. 
He hath shown thee, man, thy duty, by the conscious- 
ness he has given thee of a power to choose the good, 
and to refuse the evil. Listen to the dictates of this 
power, and keep from the labyrinth of fatality, in which 



154 LECTURE XVI. 

all who entered have been lost for want of a clue to guide 
them. From a study so unavailing, and so dangerous, 
let us then avert our thoughts; and fix them on the 
milder beams of the divine mercy, as manifested through 
Christ; on the pure laws, and sublime promises of his 
gospel; on the goodness of his present government; and 
on the equity of his future judgment. Secret things be- 
long to God, but things revealed, to us and to our chil- 
dren. For ever and ever, therefore, let us inculcate 1 the 
superior importance of a strong sense of love and duty 
to God, founded on just and worthy conceptions of his 
nature, and manifested by a life of obedience and resig- 
natien, by a life of devotion, self-government, and cha- 
rity. Let us teach the necessity of believing in those 
mysteries, so far as God has given us any knowledge of 
them in his word; but then leave them, without offering 
any minute explanation; for so God himself has left 
them. Read them you may, but explain them you can- 
not; for of this the divine and the peasant are equally 
incapable. 

Rabbi Hillel, surnamed The Holy, sat in the chair of 
Moses, and around his feet five score of the sons of the 
prophets. His fame for sanctity and wisdom was such, 
that it became a by-word. If the Messiah were then 
alive, he should be looked for in the person of Hillel. 
But every man, in his best estate, is vanity. Hillel 
wished to explore, and to explain, the mystery of the 
divine decrees; and, in order to prepare himself for such 
deep meditation, had spent two days in prayer and 
fasting. On the third, he ascended the top of Carmel, 
and sat down beneath the shade of a juniper.. Here his 
mind collected its force, to cast his thoughts towards 
heaven and hell, eternity and infinity. But his thoughts 
recoiled on his own breast, like stones from the top of 
Gerizim. Hillel at length, tired of his fruitless con- 
templation, turned, by chance, his eye towards a spot of 
earth not very distant, in which something seemed to be 
moving. It was a mole, which, in his darksome abode, 
had perceived that there was such a thing as light, and 
forgetting the weakness of his organs, desired to con- 



LECTURE XVI. 155 

template the sun at mid-daj^. But no sooner had he left 
his element, than, blinded by the splendour of meridian 
beams, he wished himself again in his subterraneous 
lodgement. But, ere he could accomplish his retreat, an 
eagle snatched him away, and flew with her prey towards 
the valley of the son of Hinnom. — Blessed be God, said 
Hillel, who hath conveyed instruction to the mind of his 
servant, and thus warned him of the folly and danger of 
prying into that knowledge which its difficulties show 
to be forbidden. With respect to the decrees of God, 
the sons of men are moles, incapable of exploring the 
source of light. Ignorant of almost every thing on earth, 
how can they search out any thing in heaven? Ignorant 
of what relates to their own nature, will they presume 
to explain what relates to the nature of the God who 
made them? 

Upon the whole, my brethren, there are undoubtedly 
some truths of more importance than others; as in an 
edifice the pillars are of more consequence than the orna- 
ments. A proper selection, therefore, in the subjects of 
our sermons, is so far from being - contrary to the minis- 
terial fidelity which I speak of, that it is, indeed, a very 
essential part of it. The moments which we spend with 
our people in the house of God, are exceedingly precious, 
and ought to be chiefly devoted to subjects of the utmost 
importance. By these I mean the great and leading 
truths of Christianity, mentioned above; or more particu- 
larly such of them as are most likely to do good to souls, 
in the present circumstances of our people. There is, 
however, a mutual connection between all the truths of 
religion, insomuch that none can be rejected without in- 
juring those that are retained. The threatenings from 
mount Sinai, and the promises from mount Sion, the 
duties and the privileges of the gospel, are so closely 
interwoven, that you must take all or none. And should 
your people but suspect you of a wish to conceal or to 
disguise any sacred truth whatever, few would be pleas- 
ed, many offended, and none edified. To make light of 
any part of the truths of revelation, would indeed argue 
want of reverence to the Spirit that inspired them all. 



156 LECTURE XVI. 

Accordingly, the most awful threatening- is denounced 
against the man, who will add any thing to the word of 
God, or take any thing from it. " If any man shall add 
unto these sayings, God shall add unto him the plagues 
that are written in this book. And if any man shall take 
away from the words of the book of this prophecy, God 
shall take away his part out of the book of life, and out 
of the holy city, and from the things which are written 
in this book." 



i5r 



LECTURE XVII. 

THE SAME SUBJECT CONTINUED, OF DECLARING THE WHOLE 

COUNSEL OF GOD. 

As we ought to declare the whole counsel of God, so, 
my brethren, ought we to divide aright the word of truth. 
Prudence and discretion, cardinal virtues in all, but more 
especially in a minister, must point out the seasons in 
which particular truths are likely to do most good, and 
then they ought to be handled. Attention to providence, 
to the prevailing vices of the place, or of the times, and 
to the present circumstances of our people, may help to 
direct us in the choice of subjects, which ought always to 
be preached from the most striking texts that we can find. 
Characters strongly marked, historical passages, a para- 
ble, conversation, miracle, or some narrative concerning 
any remarkable person or event, fix the attention, and 
lay hold of the memory, and may, therefore, furnish us 
often with proper texts or topics for our sermons. In 
these matters, however, it would be wrong to follow any 
one particular line, when scripture furnishes so rich a 
variety. Novelty too, is pleasing, and helps to engage 
the attention; for which reason, we ought perhaps to 
preach seldom more than once at a time from the same 
passage. Besides, the exigencies of our people are so va- 
rious, that if we treat of precise and particular subjects, 
as for the most part we ought, it is necessary to change 
them often, in order to suit the variety of cases, charac- 
ters, and tastes, of the multitude who hear us. 

Perhaps the most likely way to take in the whole ex- 
tent of our duty, and to profit as well as to please our 



158 LECTURE XVII. 

people most, would be, to deal more in lecturing* than 
in preaching, provided we do it with judgment and care, 
and in a manner that will engage and interest. Of the 
two, this is by far the most difficult, and therefore that 
which is seldomest used; at least used as it ought; for 
it is sometimes gone about without due preparation or 
study, and consequently gone through in so drawling 
and slovenly a manner, as to make it, if not useless, at 
least disgusting and tiresome. If, in the mode of man- 
aging this exercise, I were to propose a model, I should 
not hesitate to name St. Chrysostom, as in many respects 
worthy of imitation. He is not only learned and useful, 
but interesting and lively; always awake himself, he 
never allows even his readers to sleep or be tired. 

In lecturing, some err by saying too much, and at- 
tempting to explain what is already clear. Their text 
is too short, their comment too long. On every word 
or sentence they think they must say something, by 
which means they generally darken, always weaken, the 
word of God. Others, to show their learning or their 
reading, go out of their way, to tell their hearers this or 
the other fact or opinion, which they are neither the 
wiser nor the better for knowing; nay, of which proba- 
bly they had better have been totally ignorant. There- 
fore, my brethren, when you lecture, read always a large 
portion of scripture, give a clear and concise view of it; 
explain what is dark; let alone what is already clear; 
make a few striking reflections on narratives, characters, 
providences, promises, and precepts; and all with a di- 
rect view to mend the heart, and influence the conduct. 
In every thing you say, let it be your only aim to make 
your people more virtuous and holy. In the course of every 
year or two, (as did the Jews and first Christians,) you 
might thus go through at least the greater and more inter- 
esting part of scripture, in its chronological order, carry- 
ing always along with you the chain of history and 
prophecy, and observing how all the scriptures, from 



* i. e. Reading and explaining a large portion of scripture, 
adapting its practical uses to the circumstances of the hearers. 



ure, and 



LECTURE XVII. 159 

first to last, point to a Saviour, and have, for their end, 
the sanctification and salvation of our souls. Thus 
may you hope to edify and instruct, and, at the same 
time, please and entertain your hearers. Thus, too, 
will you teach them, that the end of meeting in church 
is, to worship God, and to hear his word; and not 
merely, or principally, to hear a sermon. 

On some occasions, too, the faith and practice of a 
christian, or the doctrines and duties of Christianity, 
might be treated systematically, by classing and arranging 
them duly, and using, as much as may be, the language 
of scripture.* Some, perhaps, may object, that, as 
most people already know the scriptures, neither of these 
methods has the novelty or variety of a sermon, and 
will, therefore, be not so pleasing; although I hope they 
will allow them to be at least equally useful. I might 
have thought as they do, if I had not made the trial. 
But experience has corrected my judgment; for I find, 
by this course, that my people are better pleased, as 
well as more edified. It is true, almost all have the 
scriptures in their hands; but it is astonishing how little 
the greatest part of them know of their contents. It is 
also almost incredible how little an ordinary congregation 
is benefited by a sermon, and how poor an account the 
most attentive can sometimes give of it, after they have 
heard it. One may perhaps preach an hour, (in the 
manner that some do,) and hardly one of a thousand be 
the wiser or the better. But not so if he read but a few 
minutes in the scriptures. Besides, we ought to use the 
scriptures as we do our prayers, not so much with a 
view to inform our heads, as to impress our hearts, and 
to advance in piety; not to learn more, but to improve 
what we know already. 

On these accounts, I must say, that to read the scrip- 
tures, and to worship more, and preach less, in our reli- 
gious assemblies, would certainly tend more to cultivate 

* Gastrell's Christian Institutes? — Stevenson's Faith and Duty 
of a Christian; — and Warden's System of revealed Religion, are 
constructed in this manner. 



160 LECTURE XVII. 

the religious affections of the soul, as few will find them- 
selves more edified by a sermon, than by a select portion 
of scripture. To this we may add, that the sermons of 
the present age are generally more calculated to please 
and entertain the ear, than to work compunction in the 
soul, and change the heart. Hence the hearers almost 
always go away forming some opinion of the talents of 
the preacher, or the merits of the sermon, rather than 
silently meditating on the subject, and applying it to their 
own situation. Accordingly, we go to church, as we 
say, "to hear a sermon," and not to speak to God, or to 
hear God speak to us, which ought to be the principal 
ends of our attending the courts of the house of God.* 
But whether we lecture, or preach, or read the scrip- 
tures, as a wise steward will not only give his household 
their food in due season, but also give each his due por- 
tion, so ought we. The word of truth, which we must 
divide aright, consists of law and gospel, of promises and 
precepts, of grace and duty, of terror and joy. Some of 
those who are to be nourished with this spiritual food 
are babes, who must be fed with milk: others are grown 
up, and must be fed with stronger meat. Wandering 
souls are to be gathered in, unstable ones are to be set- 
tled, secure sinners are to be alarmed, backsliders are to 
be admonished, reproved, or threatened, as their cases 
respectively require; and the weary and heavy laden are 
to be raised and supported. In doing all this, we must 
use the utmost plainness and impartiality. We must 
not slay the souls that should not die, nor save the 

* " Perhaps it were to be wished (says Voltaire, speaking of 
Bourdaloue), that, in banishing from the pulpit that false taste by 
which it had been debased, he had also suppressed the custom of 
preaching upon a text. In reality, to speak a good while upon a 
quotation of one or two lines, to weary one's self in accommodating 
the whole discourse to that line, seems to be a practice little suiting 
the gravity of a divine. The text is a kind of device, or rather 
enigma, to be explained by the sermon. This custom was unknown 
to the Greeks and Romans. It arose upon the decline of letters, 
and has been consecrated by time." — Life of Louis XIV. 
Fas est et ab hoste doceri. 



LECTURE XVII. 161 

souls alive that should not live. We must neither de- 
spise the lowest, nor yet fear the highest of the sons of 
men. Who is there indeed of whom we should be 
afraid? Shall an ambassador of the King of kings be 
overawed, or afraid to declare his message before any of 
his fellow-worms, the children of men! If he should, 
he must be utterly unworthy of the high trust reposed in 
him. It is not cowards, but soldiers, that God hath oc- 
casion for in his holy warfare. 

To glorify God, by saving souls, should be the only 
end in our view. And, to" attain to this, we ought to 
exert all our faculties, and lay out all our talents; to be 
above the fear of man, and to declare the whole counsel 
of God, without concealing or disguising one jot of it. 
But, alas! we are not always what we ought to be. In 
all ages, there have been preachers of a different stamp 
in the church of God; preachers who wished to join their 
own interests with those of their ministry, and to keep 
both God and the world on hand. " Servants of Jesus, 
and slaves to your own interests and passions! you make 
merchandize of the word of God, you make merchandize 
of the souls of men! Behold, ye temporizing preachers! 
behold St. Paul, and blush at your baseness. Before 
Felix, before Drusilla, he cries, The unclean shall not 
inherit the kingdom of God! Had he consulted with 
flesh and blood, he had chosen any other theme but this, 
considering the situation in which he stood at the time. 
But the good of souls, and not his own interest, was his 
aim. All-penetrated with a sense of the dignity of his 
office, he forgets the grandeur of Felix! He does more, 
he makes Felix forget himself!"* The Roman governor 
trembles before the poor tent-maker of Tarsus, and hears 
with respect the censure of those crimes to which he 
knew himself addicted. Felix was addicted to pleasure, 
he was covetous, he was unjust; and therefore St. Paul 
preaches to him of temperance, righteousness, and a 
judgment to come. 

* Massilon. 
11 



162 LECTURE XVII. 

In mentioning this character of St. Paul, our thoughts 
are naturally called to that bishop of Milan, who in this 
respect copied his example so well, by his plain and 
faithful dealing with the emperor Theodosius, whom he 
debarred from the Lord's table, on account of an act of 
cruelty which he had recently committed. "With what 
eyes, (said St. Ambrose, meeting him at the door of his 
church,) with what eyes can you behold the temple of 
Him who is Lord of all? With what feet can you tread 
his holy place? How can you stretch out those hands 
to receive the blessed elements, when they are yet reek- 
ing with innocent blood? How can you take the symbol 
of the precious blood into that mouth, which gave out 
such barbarous and bloody orders? Depart, therefore, 
and take heed that you do not increase your first crime 
by the commission of a second." 

Thus, my brethren, should ministers discharge their 
duty with fidelity, and support the dignity of their cha- 
racter, and of their order, and procure respect to them- 
selves, as well as reverence to the holy ordinances of 
religion. Like the chosen men sent by the council of 
Jerusalem, they should be ready even to hazard their 
lives for the sake of the Lord Jesus Christ.* And what 
though they should actually lose their lives for his sake. 
Shall they not thereby more truly find them? In our 
Father's house are many mansions; and if we are driven 
out of one of them for his sake, we have little faith, in- 
deed, if we are not sure of being admitted into a better. 
It is not like the wisdom of the great Architect to show 
his friends, in the first instance, into the best apartment 
of his edifice, and disappoint their future expectations. 
No; we are yet but in the portico or outer court of his 
building; and if our enemies refuse us a share in this 
common apartment, and thrust us forward a little before 
the time, they do us good instead of evil, although it was 
not their purpose. The utmost malice of man can only 
kill the body. And what then? " Anytus and Melitus 
may kill me," said Socrates, "but cannot hurt me." A 

, * Acts xv. 25, 26. 



LECTURE XVII. 163 

faithful minister, as he says of a good man, needs fear 
no evil, either in this or the future world. While he 
minds his duty, he may safely cast all other care on God. 
It is thus only that a minister may hope to secure even 
that esteem and regard of men, which some are so much 
afraid to lose. 

Far, however, be it from me to say, that a preacher 
should ever give way to the spirit of railing, or throw 
out any personal reflections in his sermons. There is 
nothing from which he should keep at a greater distance, 
than this, as it would only expose his own faults, with- 
out correcting those of his people. Besides, the time 
and place are so sacred, that, to speak in this manner, 
would be to misspend the one, and profane the other. 
" Plato, (said Dionysius who had injured him,) thou wilt 
speak ill of me, when thou art with thy philosophers in 
the academy." — " God forbid, (answered Plato,) that we 
should have so much time to lose in the academy as to 
speak of Dionysius." 

It is against the sin, my brethren, that we ought to 
point our arrows, and not against the person of the sin- 
ner.* If, indeed, the sinner shall feel himself pained 
when the preacher hits his mark, who can help it? He, 
and all like hirn, should be made sensible of their sin 
and danger, though they may not wish to think or to hear 
of either. Like that faithful prophet Micajah, we must 
declare what the Lord hath spoken, if we should thereby 
incur the displeasure of Ahab. We are set as watchmen 
over the house of Israel, and if we give no warning of 
the danger which we see approaching, the souls of mul- 
titudes may perish through our neglect, but their blood 
shall be terribly required at our hands another day. Our 
own danger, therefore, and our duty, call equally loud 
with the necessities of our people, for the utmost plain- 
ness and freedom of speech; for if the trumpet give an 

* " Father, (said Louis XIV. to a preacher who had fallen into 
this fault,) I like well enough to take my share of a sermon, but do 
not choose to be made the subject of it." — Voltaire's Louis XIV. 



164 LECTURE XVII. 

uncertain sound, who will prepare himself for the 
battle?* 

Poor guilty mortals love to be soothed, and to be 
allowed to sleep on the brink of the precipice. But 
will this foolish and perverse humour, on their part, ex- 
cuse the want of fidelity or compassion on ours? AW hat 
should we think of that preacher who should thus 
address his hearers? " My dear flock, you wish to per- 
ish quietly; perish so. You hate to have your con- 
sciences disturbed in your sinful courses; you may then 
pursue them without any let or molestation from me. I 
would not for the world offend you, or torment you 
before the time. From this day forward, I shall touch 
on none of your sins; I shall only treat of vague and 
general subjects, and that too in a manner that will by 
no means alarm. Some diseased minds, I know, are 
ready to take offence, when the preacher thought of giv- 
ing no cause. Conscious of having merited reproof, 
they imagine that what is said is aimed at themselves. 
But I will guard as much as possible against offending 
even these. I will cast all my harmless darts so wide 
of the mark, as to raise no suspicion, even in such, of 
their having been designed for them. Thus, my dear 
flock, we shall live together in amity and peace, neither 
disturbing nor disturbed." 

Yes, " Men may live fools, but fools they cannot 
die."'' We may sacrifice our duty to a base complai- 
sance, a slavish fear, and live in a sinful league with our 
people; but will they answer for us when we come to 
die, or will they stand between us and the wrath of Je- 
hovah when we come to be judged? No; this they dare 
not promise; on this we dare not rely. We must, there- 
fore, deal plainly by the souls of men, whether they 
will be pleased or not. A regard to God, to duty and to 
truth, and a consciousness of having acted our part as 
we ought, should more than balance every other consi- 

* "Si cujus igitur sermo non pungit, sed oblectationem facit 
audientibus, iste non est sermo sapientes, verba quippe sapientium 
ut stimuli" — Jerom. 



LECTURE XVII. 165 

deration. Yes, my brethren, when we cannot please 
God and men, we cannot be at a loss whose favour we 
ought to prefer. It is to God, our master and our judge, 
that we are to approve ourselves, and not to men, how- 
ever rich or great. Yet, even from these, a faithful re- 
proof will get more love and honour at the last than a 
sinful silence, or a criminal dissimulation. The Baptist 
reproved Herod, for which Herod reverenced the faith- 
ful Baptist. Paul reproved the dissimulation of Peter, 
yet Peter commended the wisdom of his reprover. Lu- 
ther reproved Calvin, for which Calvin called Luther a 
faithful servant of God. The bold and elegant Chry- 
sostom reproved, with unparalleled severity, that mighty 
city of which he had the pastoral charge, and, in the 
most solemn manner, told its inhabitants, that out of all 
their thousands he could scarcely hope, if they went on, 
that even one hundred souls could be saved! And how 
did this people receive so dreadful a censure? Did they 
hate the man who gave it, did they persecute him, did 
they kill him? No; on the contrary, when he was per- 
secuted by the Herodias of the times, they prayed, 
" that the sun might rather withdraw his beams, than 
that the mouth of faithful Chrysostom should be stop- 
ped." 

Further, in the texture of our sermons, and in the 
discharge of our duty, we should divest ourselves not 
only of all respect of persons, but also of all the ties of 
blood and relation. It is to the eternal honour of Levi, 
that Moses records of him, in this sense, that he said 
unto his father, and to his mother, I have not seen him, 
neither did he acknowledge his brethren, nor knew his 
own children Thus should ministers of the gospel be 
free of all partiality, prejudice and passion, if they wish 
to be accounted faithful stewards in the house of God. 
With a single eye to the glory of God, and the good 
of souls, they should go through every part of their 
function. 

When we say that a minister should be faithful in 
declaring all the counsel of God, we must observe, that, 
before he can discharge this part of the duty aright, he 



166 LECTURE XVII. 

must be irreproachable in regard to his own morals. He 
can never reprove with boldness or success those things 
to which he himself is addicted, nor can he warmly re- 
commend those virtues and graces, to which he himself 
is a stranger. Lamentable, indeed, is the case of that 
minister who thus dares not, for shame, inculcate every 
duty, and reprove every sin with freedom. But alto- 
gether desperate is his condition, if, with horrid unfaith- 
fulness, he either conceals or explains away any neces- 
sary truth, in order to reconcile his wicked conduct to 
his holy calling. A minister must, therefore be blame- 
less, a minister must be pious, a minister must be holy, 
before he can preach to his people their duty in its full 
spirit and extent. Otherwise, his preaching is a satire 
upon himself; it is, according to the proverb, as if Satan 
should reprove sin. 

A faithful minister, I will yet add, will not only 
preach the gospel of God in all its spirit and extent, 
without any human or selfish regard, and give, in his 
life, a true comment on his sermons, but will also urge 
every message which he delivers, chiefly by arguments 
and motives derived from the gospel itself.* " When we 
preach what is the result of mere human reason, we 
practically declare that we have no high esteem for the 
gospel, and have forgotten our commission as ambassadors 
of Christ. It would be reckoned arrogant presumption, 
even in the ambassador of an earthly prince, should he 
exceed his instructions, and betake himself to his own 
sagacity in adjusting the differences of his sovereign 
with neighbouring states. And can an ambassador com- 
missioned by him in whom are hid all the treasures of 
wisdom and knowledge, be thus unfaithful, without the 
most daring and impious insolence? He bids fairest to 
preach with success, who preaches in words, not of 
man's wisdom, but which the Holy Ghost teacheth."t 
A faithful minister knows, that " the gre'at God is jealous 

* " How oft, when Paul has served us with a text, 

Has Epictetus, Plato, Tully preach'd." Cowpkf. 

•j- Dr. Erskine's Syn. Serm. 



LECTURE XVII. 167 

of the honour of his Son Jesus, and will not condescend 
to bless any other means than that which he hath estab- 
lished for saving sinners. If the prophets will not 
stand in his counsel, nor cause the people to hear his 
words, they will never be able to turn Israel from the 
iniquity of their yjays, nor the evil of their doings. 
No, my brother, had you all the philosophy of Socrates, 
the knowledge of Plato, and the morals of Epictetus; 
were you furnished with all the flowing oratory of Ci- 
cero, and with Demosthenes's thunder; and could you 
employ all these talents in every sermon you preach, 
yet you could have no reasonable hope of saving one 
soul by all these, without the aids of the gospel. It is 
the gospel alone that is the power of God unto salva- 
tion. And though every sort of weapon may be used, 
and ought to be used in its proper place, to make assaults 
on the kingdom of Satan, yet it is only through the blood 
of the Lamb that we can obtain the victory; though 
every balm may be applied to our wounds, it is tlfe gos- 
pel alone that can furnish us with those sovereign reme- 
dies, that can heal the diseases of the soul, and reform 
mankind. Unless, therefore, you have such an high 
esteem for the gospel of Christ, and such a sense of its 
divine worth and power, as to take it along with you in 
all your efforts to save souls, you had better lay down 
the ministry, and abandon your sacred profession, for 
you will but spend your strength for nought, and waste 
your .breath in vain declamation. You will neither save 
your own soul, nor those that hear you; and you will 
have a terrible account to give at the last day, of what 
you have done with this gospel, which God did you the 
honour to put you in trust with, for the salvation of 
souls."* 

Besides deriving the arguments or motives by which 
we enforce our message, chiefly from -the gospel, it is 
likewise of much consequence that we should generally 
make use of scriptural language. It is from not attend- 

* Watts's Humble Attempt towards the revival of practical 
religion. 



168 LECTURE XVII. 

ing to this, that the christian church has been so often 
distressed with unhappy divisions and keen disputes. 
All parties agree about the text, and differ only about 
some modes of explanation. Terms of art have been 
invented to express this or that doctrine or mystery in 
the word of God, which had better have been let alone 
in the simplicity, or, if you will, in the obscurity, in 
which God himself hath left them. Attempts have been 
made to pass those terms as current coin upon the world: 
but such attempts have been as often opposed; as God, 
in order to guard the human mind from error, has im- 
planted in it a strong jealousy of innovations in religion, 
and an extreme aversion to that tyranny with which 
some men would lord it over the conscience. Hence 
the theological disputes and the religious wars which 
have long infested, and still infest, the church of Christ. 

The inventions of men, and not the revelation of God, 
are the ordinary cause of them. For if, in all disputed 
points, men would satisfy themselves with using only the 
language of scripture, and not affect to be wise above 
what is written, all parties might soon be reconciled. 

Therefore, my brethren, let us, at least in all matters 
of dispute, adhere invariably to the language and mode 
of expression used in the scriptures. Let us not pre- 
sume to attempt the explaining or defining of what has 
not been explained or defined by the inspired writers, 
lest we draw on ourselves the curse denounced against 
those who would add to the word of God. Let us not 
attempt to impose a hardship on the consciences of men, 
which God himself hath not imposed, lest we shall be 
found exalting ourselves in the place of God, and war- 
ring against him in his holy temple. Let us remember 
it is not only the peace of others, but our own happiness 
too, that is concerned. Therefore, to secure both, and 
to avoid giving offence to God or man, it is surely worth 
while to hold, in every dark or disputed point, by the 
express and identical language of scripture, which will 
answer every purpose of edification. 

A plain man, who seeks his religion only in his Bible, 
and reads that sacred volume with no other view than 



LECTURE XVII. 169 

to know and perform his duty, will meet with very few 
things at which he will stumble. A good man, who had 
taken this course with comfort, for the most of his life, 
fell in at length with a book which pretended to explain 
a great many difficulties and mysteries, which hitherto 
he had not observed. From this he passed to another, 
which gave a quite different account of such matters. As 
he understood neither so well as his Bible, he took down 
a long list of their learned words and hard terms, in or- 
der to examine what was said of them in the scriptures. 
But, in the scriptures, to his astonishment, he could find 
no such expressions; nor did he apprehend such dark- 
ness in the doctrines, as in the pretended explanations 
The fools, said he, are fighting about their own fictions, 
and the water that was pure is soiled by their footsteps. 
I will leave their polluted streams to themselves, and re- 
turn again to the fountain. God, who knowest all 
things, thou knowest I love thee, and sincerely desire to 
know thy will, as revealed in the holy scriptures. If in 
any thing I err, thou knowest it is owing to the weak- 
ness of my powers, and not the perverseness of my 
heart. I trust, therefore, I know so much of thy nature 
as to make me sure of one thing, that thou wilt, through 
Jesus Christ, pity this weakness, and not charge me 
with guilt for my involuntary and invincible ignorance. 
Let others, therefore, dispute; I will love, adore, and 
obey, which, I am satisfied, will, through the merits of 
my Saviour, procure me thy favour and acceptance. 



iro 



LECTURE XVIII. 

THAT A MINISTER OF THE GOSPEL SHOULD STUDT CLEARNESS OF 
METHOD AND PLAINNESS OF STYLE. 

To teach and to persuade men 'to be holy is the end 
proposed by preaching. To attain this end, the preacher's 
business in a sermon is, to explain, convince, and to 
move the passions. Whatever subject he treats of, the 
first point is, to make the nature of it clear and plain to 
the understanding. The next is, by solid and clear, and 
strong proofs, to convince the judgment. And the last 
is, to move the passions, and to persuade to what he 
proposes. To attend to this order is of the utmost im- 
portance to the sacred orator, as much of the success of 
his preaching, humanly speaking, must depend upon it; 
for how should he hope to persuade a rational being to 
any thing be proposes, till he make him first understand 
what it is, and see that it is his interest to take his coun- 
sel. Attention to the order just now laid down will 
likewise direct to the style and delivery proper for each 
part of the sermon. The style of the first should be 
simple, easy, and unadorned; that of the second, clear, 
strong, and forcible; and that of the third, more lively, 
ornamented, and pathetic. In like manner, the delivery 
of the first should be calm, soft and insinuating, much 
the same as in conversation; of the second, slow, firm, 
and determined; and of the third, more quick, warm, 
and passionate. In a word, the language and delivery 
should be successively adapted to the understanding, the 
judgment, and the passions; for these are successively 
addressed. 

In laying down your method, you must observe that 



LECTURE XVIII. 171 

your division of the subject be natural, the transitions 
easy, the connection clear, the introduction and conclu- 
sion short and pertinent. Let your heads be few, and 
never run into each other, nor digress to any thing 
foreign. Let all your heads, and all your arguments 
under them, conspire to one fixed determinate point, by 
rhetoricians called unity. — If you offer to divert the 
attention from one thing to another, you fix it on no- 
thing; and you will neither engage nor interest it. 
Every thing, therefore, that you advance, must, like all 
the oxen in the team, draw exactly the same way, and 
directly tend to the same point. The not attending to 
this is the reason that so many sermons produce so little 
effect upon the hearers. 

Having fixed your method, you are next to choose 
and rank your arguments. Let these be strong rather 
than many. Too many will tire; and the weak, like 
the equipage of an Eastern march, will only incommode 
the strong, and hurt the cause, which does not at all 
need them. Place your strongest arguments last, and 
the less powerful in the middle, rather than in the front. 
Offer no proof of what is self-evident or believed al- 
ready, lest you should shake the faith that is already 
firm. For the same reason, you are to raise no objec- 
tions. These will be remembered when your answer 
is forgotten; and if your people know only the truth, 
and do it, they are surely happy in their ignorance of 
error. 

Whatever arguments or illustrations you make use of, 
you must observe, that they be not only strong, but clear 
and easily comprehended. Every word of them must 
be plain, and the subject from which they are taken 
familiar. Your chief proofs, however, must always 
rest on the sacred scriptures. Short and plain reason- 
ings, founded on their authority, are always the most 
likely to produce conviction; for such is the Holy 
Spirit's teaching. 

But while you are thus solicitous about your matter, 
you must not divest yourself of all care about your 
language. This, however, for your greater ease, (by 



\72 LECTURE XVIII. 

the division of labour) ought not to be thought of till 
you have first jotted down your matter. Then when 
you come to the composition of your sermons, you 
ought neither to affect a pompous diction, nor yet de- 
scend to the low and mean style. You should not be 
slovenly, nor yet show much labour and art. A certain 
majestic simplicity best becomes an ambassador of Jesus. 
In this, as in every thing else, Jesiu himself hath left 
us an example. In all his discourses, what a beautiful 
simplicity, mixed with incomparable dignity and ma- 
jesty! All the inspired writings indeed are marked with 
perspicuity and plainness, as their distinguishing cha- 
racter, when prophecy and mystery require not some 
veil to be thrown over them. Hence it is the peculiar 
excellence of scripture, that almost every sentence of it, 
taken single and detached, is no less beautiful and use- 
ful, than when considered in its connection with that 
whole of which it is a part. You may break the golden 
chain, and derange its beautiful contexture; but the links 
are the same precious metal still. You wall find in 
every sentence some useful maxim or example, for the 
conduct of life, or some special consolation under its 
trials. In this we may discover the admirable mercy, 
as well as wisdom, of the spirit that inspired the scrip- 
tures. They were designed for general usefulness; but 
the generality of mankind, either from incapacity or in- 
attention, cannot discern the beauty, scope, and connec- 
tion of a long argument or chain of reasoning, which 
the subject rendered sometimes necessary. Yet even 
then, every single sentence is forcible and pointed, and 
calculated both by the plainness of the language, and 
the importance of the subject, to lay hold of the me- 
mory, and improve the heart. In the composition of 
our sermons, we should study the same simplicity and 
clearness. Our subjects are, or ought to be, almost 
always plain. Our language, too, like a transparent 
stream, should at once reveal our meaning, and be as 
perspicuous as possible. Every word which we utter 
should be understood by the most ignorant and un- 
learned of our hearers; and the sense of the whole, 



LECTURE XVIII. 173 

"like the light of the sun, should obtrude itself upon 
his eyes, not only without any pains to search for it, 
but, as it were, whether he will or not."* Except ye 
utter words easy to be understood, says the apostle, ye 
speak into the air. Your people, or at least the bulk 
of them, will reap no benefit, and you cannot be sur- 
prised, if, after frequent disappointments, they should 
attend but seldom. 

It is necessary, therefore, my brethren, to put our- 
selves in the place of the lowest of our hearers; to consi- 
der that what is clear and familiar to us, maybe dark and 
strange to him; and to say nothing that is not level to his 
capacity. In doing this, we may easily avoid all words 
that are mean and vulgar, so as to make our discourse no 
less useful to the highest than the lowest understanding; 
for the matter that will suit the one will equally suit 
the other; they have both the same exigencies. If they 
had not, the poor and ignorant have always the first 
claim, for they generally make the greatest number. 
From both, it is true, we might obtain more admiration 
and applause by following a different course. But our 
business is not to get applause to ourselves, but glory 
to God, and good to our people. Our business is to 
make men think, not of our eloquence, but of their own 
souls; to attend, not to our fine language, but to their 
own everlasting interest. One of the ancient fathers 
used to weep when his hearers applauded his sermon. 
"Would to God," said he, " they had rather gone away 
silent and thoughtful!" He considered serious and deep 
reflection on their own state to be the best effect of a 
discourse upon the hearers, and the best commendation 
of the preacher. That great monarch, who so finely 
complimented the eloquent bishop of Clermont, seems 
to have been of the same opinion. " Father," said he, 
" I have heard many great orators, and heard them with 
pleasure; but for you, whenever I hear you, I go away 
displeased with myself, for I see more of my own cha- 
racter." 

* Quinctil. 1. 8. 



174 LECTURE XVIII. 

Do we wish, my brethren, that our sermons should 
produce the like effect? Then let us not expect it from 
the ostentation of learning, or from the parade of elo- 
quence. Our fine flowing sentences and well-turned 
periods few will be able to follow to the end, or to un- 
derstand; and if they should, will be little the better. 
The ear, indeed, may be pleased, but the mind and 
heart will be as ignorant and unreformed as ever. There- 
fore let your words be all plain and clear, your sentences 
generally short, or, if at any time somewhat long, never 
dark or perplexed. Never be careless, neither be artifi- 
cial. Never multiply words without cause; for they 
will only serve to hide your meaning, perhaps to impair 
it, as the fruit is seldom abundant where the foliage is 
too luxuriant. Never show your learning at the ex- 
pense of perspicuity, nor use any ornament at the ex- 
pense of utility. Rhetorical flourishes, if used at all, 
must be scattered with a very sparing hand. " Like 
red and yellow flowers in corn, they may be agreeable 
to the man who comes only for amusement, but preju- 
dicial to him that would reap the profit." Yes, my 
brethren, these are no better than tares which the enemy 
sows among the good seed, however different may be 
the opinion of some gay preachers, who would rather 
recommend themselves than their Saviour, and who 
would rather have their hearers admire their language 
than take their counsel. I know that such fine preachers, 
full of their own importance, and buoyed up with the 
pride of what they suppose to be superior talents, will 
be apt, with the poet, to 

" Scorn the vile mob, which knows not right from wrong."* 

But it should be remembered, that those poor people, 
who make the bulk of most congregations, though no 
judges of fine compositions, have precious souls; and 

* Rejice degenerem vulgum, nil lucis habentem. — Vida. And 
Robinson on Claude. 



LECTURE XVIII. 175 

that these souls can never be saved by preaching the 
gospel to them in an unknown tongue. 

The best preacher, by which I mean the most useful, 
is always the most plain.* " I love," says the archbishop 
of Cambray, " a plain, serious preacher, who speaks for 
my sake, and not for his own; who seeks my salvation, 
and not his own vain glory." It is true, such a preacher 
may not always have praise from men, who often admire 
most what they least understand.! But his words, aim- 
ed directly at the heart, will take effect when those of the 
learned declaimer, like arrows shot in the air, will pass 
over the heads of his hearers, and only amuse their ears 
with an empty tinkling sound.t To see a pastor ha- 
rangue in this manner, when 

" The hungry sheep look up and are not fed," 

is one of the most pitiable scenes in nature. It puts one 
in mind of the fabled misery of Tantalus, whose parched 
lips were not permitted to taste of that stream which per- 
petually murmured before him. Such a preacher may 
perhaps be complimented as a deep reasoner and an able 
logician; but, alas! this is a poor equivalent for starving 
the souls of his hearers, by neglecting to give them that 
plain and nourishing bread which came down from 
heaven. How different was the conduct of the great re- 
former Luther! In the life of this learned man, written 

* Optimi ad vulgus hi sunt concionatores, qui pueriliter, populari- 
ter, et simplicissime docent. — Luther. 

-f- Docente te in ecclesia, non clamor populi, sed gemitus, suscite- 
tur; lacrymse auditorum laudes tuse sint. Verba volvere, et celeri- 
tate dicendi apud imperitum vulgus admirationem facere, indoctorum 
hominum est. Nil tam facile quam vilem plebiculam et indoctam 
concione lingugeque volubilitate decipire; quia quicquid non intelli- 
git plus miratur. — Jerom. ad Nepot. 

t Suprema illi concionandi lex erat populi salus. Neque id ille 
in concione egit ut auditorum aures inani verborum tinnitu deliniret; 
sed ut res utilissimas suaviter in illprum pectora insinuaret; ut ad 
auditorum captum, sermonem suum attemperaret; eorumque adeo 
fidem ac pietatem unice promoveret. — Vita Laur. Chardelon. 



176 LECTURE XVIII. 

by Adams, there are inserted some of those homely 
rhymes which he composed for the sake of the vulgar. 
" For these beggarly ballads," says a late writer,* " Lu- 
ther may receive a greater reward at the last day, than for 
whole shelves of learned folios. Vanity will make a 
man speak and write learnedly; but piety only can pre- 
vail on a good scholar to simplify his speech for the sake 
of the vulgar. Such a preacher, however contemptible 
now, will one day have a name above every name, 
whether it be philosopher, poet, orator, or whatever is 
most revered among mankind." And if we, my brethren, 
wish this honour to be ours, we must study not so much 
to please, as to profit; not so much to charm the ear, as 
to feed the soul and mend the heart. And to encourage 
us to this, we shall generally, if not always, find, that 
he will please his hearers most, who makes it least his 
aim. 

Above all, " if we would attain to the true style and 
eloquence of sermons, we must cherish an inward sense 
of the importance and excellency of sacred truths, and 
cultivate a strong feeling of all the virtues. For when 
our own hearts have once felt the warmth of divine 
things, it will be easy for us to transfuse it into the 
breasts of others. The inward feelings of a good heart 
have a natural eloquence accompanying them, which can 
never be equaled by laboured and studied ornament. 
The heart, really and justly moved, never fails to dictate 
a language plain and easy, full of natural and continued 
vigour, which has nothing in it soft, nothing languishing; 
all is nervous and strong, and does not so much please 
the ear, as ravish and fill the heart. Further, let it be 
taken notice of as a thing of the utmost importance, that 
sincerity alone, and a real desire to instruct and persuade, 
will banish all affectation, either of sentiment or language. 
This is evident from the conduct of mankind in circum- 
stances in which they are in earnest. For instance, a 
wise, virtuous, and pious parent, when he has a near 
prospect of entering into an invisible world, and only so 

* Robinson on Claude's Essay. 



LECTURE XVIII. 177 

much strength remaining as to enable him to give his 
last and dying instructions to his beloved children who 
stand weeping around him; will he study to express him- 
self with artificial eloquence, and industriously search for 
glittering ornament? Surely he will not. Or, if he 
should, how absurd, nay, how shocking and monstrous 
would his conduct appear to every impartial spectator? 
The application is easy, and there is no occasion for in- 
sisting on it. Allow me then to close this part of the 
subject with observing, that this divine eloquence cannot 
be acquired merely by human learning and skill in the 
choice and arrangement of words, but by a powerful 
feeling of what is great and good, produced in us by the 
holy spirit of God."* 

* Prin. Leechman's Syn. Ser. 



12 



178 



LECTURE XIX. 

THAT A MINISTER OF THE GOSPEL SHOULD ATTEND 3ICTCH TO HIS 
ENUNCIATION AND ACTION IN THE DELIVERY OF HIS SERMONS. 

The best judges among the ancients have represented 
delivery as the principal part of an orator's province. 
They tell us, that it is not of so much moment what 
our compositions are, as how they are delivered. And, 
therefore, they scruple not to affirm, that an indifferent 
discourse, properly set off, will have a greater effect 
upon an audience, than the finest composition, when des- 
titute of this advantage. Much, therefore, of a preacher's 
success and power of persuasion will depend on his de- 
livery. All his preparative labour and study are sub- 
servient to this end, and will only have so much value 
as this will stamp on them. 

" This is the last key stone, 

That makes the arch. The rest, that there were put, 
Are nothing, till this comes to hind and shut." 

With what may be requisite to a good delivery, I 
suppose, my brethren, you are already acquainted, so 
that I need not enter much into the subject. I shall 
only suggest a few hints, and call you to a diligent cul- 
tivation of the art, which has no difficulty that may not 
be conquered by application; for it is on all hands al- 
lowed, that though a poet must be born one, an orator 
may be made.* The first requisite, then, is to speak so 
as to be heard with ease by the most distant of your audi- 
ence, otherwise to them you speak in vain. You are not, 
however, to go to the other extreme, and strain your 

* Nascitur poeta, fit orator. 



LECTURE XIX. 179 

voice more than is necessary; for this would have the 
appearance of being painful to yourself, and would, 
therefore, be uneasy and disgustful to others. To speak 
audibly enough, you must observe, that it is not at all 
so necessary to speak loud as to be full, distinct and 
deliberate, and to keep your voice from sinking too much 
when a sentence is near a close. It is better to begin 
the following period a degree lower than you concluded 
the former. 

The next requisite to a good delivery, is a proper and 
graceful pronunciation, including the just use of pauses, 
tones, and emphases. This part of delivery is best 
learned from attending to such as speak the language 
with most propriety, whether in conversation or in pub- 
lic. You must avoid imitating any particular person's 
voice or manner, which would make you appear affect- 
ed, if not awkward, You must avoid all monotony, 
whether it be that of pronouncing every word with uni- 
form languor, or uniform force and energy; for both 
would equally tire and fatigue the attention of the hear- 
ers. You must avoid singing or chanting, which will 
disgust all but the very weakest, and cannot, surely, 
make them in the smallest degree the wiser or the bet- 
ter. On the contrary, by diverting the attention from 
the subject to the sound, they are made listless, or per- 
haps lulled asleep, as children by a song. This is the 
natural effect of a sing-song or cant, and perhaps the 
true reason that makes it (by relieving the attention) so 
acceptable to the lowest and weakest people and so much 
practised by weak and designing speakers. To say the 
best of it, it is but making sound pass instead of sense; 
"just as cripples get on horseback," said an ancient ora- 
tor, " in order to conceal their lameness." Setting this 
trick aside, then, address your people as you would do a 
friend, when you would inform or persuade him in a 
matter of vast moment, only with more deliberativeness, 
energy and warmth, in proportion to the numbers you 
may have occasion to speak to. 

A third requisite to a good delivery, is proper gesture 
and action, that you may not offend the eye, any more 



180 LECTURE XIX. 

than the ear, in your preaching. By proper gesture and 
action, I mean such as will appear natural, fit easy on 
the speaker, please the hearer, and suit the subject. In 
your gesture and action, you should avoid being light, 
affected, or theatrical. The posture of the body should 
not change every moment, nor should it be long in the 
same position. The features of the face should not be 
any way distorted, the mouth writhed, the lips bit or 
licked, the shoulders shrugged, nor the belly thrust out. 
All coughing, spitting, hemming, and the like, should be 
avoided as much as possible. The head should be kept 
in its natural and erect position. It should not be with- 
out any motion, nor always moving; but should gently 
turn, sometimes to the one side, sometimes to the other, 
and then return to its natural posture. It should be on 
the same side with the action of the hands, except in ex- 
pressing aversion. The eyes should be directed always 
to some of the audience, turning softly and respectfully 
from one side to another, and looking the hearers de- 
cently in the face, as in. ordinary conversation. In ap- 
peals to heaven, however, or in speaking of heaven, they 
should turn up; and in speaking of earth or hell, turn 
down. The hands should seldom be altogether idle. 
They should correspond in their motion to each other; 
and if only one be used, it may rather be the right. 
Their action should correspond to the subject, uniting 
or separating, raising or depressing, as that requires. 
They should never be lifted above the eyes, and seldom 
higher than the shoulders. The arms should not extend 
very far from the sides, and neither elbow should rest 
upon the pulpit. 

To these observations on gesture and action, I must add 
one or two cautions. You are to avoid overacting, which 
is worse than no action at all. You are to avoid an uni- 
form warmth and energy throughout; it is improper when 
you explain and inform; you must reserve it till you begin 
to persuade and to address the passions. Even then you 
must spread no more sail than your helm can easily com- 
mand, lest you should not be able to rule your spirit in 
" the storm and tempest of passion/' You must espe- 



LECTURE XIX. 181 

cially take care to warm and rise gradually, and never 
go faster or farther than yon find your hearers disposed 
to follow you; for if they are cold while you appear to 
be warm, they will be offended and disgusted; especially 
if you have warmed yourself by mere vehemence of 
speech or action, and not by moving the affections by 
rational and solid argument. 

Upon the whole, you must endeavour in the delivery 
of your sermons, to make every expression of voice and 
gesture, of speech and action, unite in two general charac- 
ters essentially requisite. These are solemnity and 
earnestness, or gravity and warmth. Solemnity and 
gravity suit the nature of your subject and office, and 
earnestness and warmth are necessary to impress and 
persuade your hearers. An eternity of happiness and 
misery which is depending, renders both of them highly 
becoming. In the pulpit, therefore, be always solemn; 
always earnest; at times vehement, never violent. Even 
in ordinary conversation, you must guard against trans- 
gressing the rules of gesture and pronunciation, and study 
to acquire a correct, graceful, and proper manner. Thus 
your delivery will appear natural, without any thing in 
it constrained or forced. Above all things, you must, as 
we have more than once observed already, be at the 
greatest pains to cultivate the strongest feelings of reli- 
gion; then, from the abundance of the heart, the mouth 
readily speaketh. 

Yet, after all, the difficulty of acquitting ourselves well 
in this department of our office, is exceeding great; and 
even good men fail in it so often, that we must cry out, 
Who is sufficient for these things? The excellences 
which must combine, before a man can succeed or arrive 
at eminence in this art, are so many, that it is no won- 
der that they should be found in one man so seldom. A 
good figure, a graceful manner, a full and pleasant voice, 
an expressive countenance, a pious soul and a feeling 
heart, must all be joined to much sense, much learning, 
much study and a good life, to make the sacred orator 
thoroughly furnished for this part of his office. In this 
part of our office, therefore, we should be more particu- 



182 LECTURE XIX. 

larly careful to implore the divine assistance to bless our 
best endeavours, from the deepest conviction that our 
sufficiency is not of ourselves. If Pericles, who was 
said to thunder and lighten in his harangues, never ven- 
tured to speak in public in Athens, till he had first prayed 
to the gods to assist him, how much more should a 
minister of the gospel, when he goes forth on a busi- 
ness of such importance, implore the divine aid by fer- 
vent prayer. 

O God, in whose hands are the hearts of all men, and 
who turnest them, as rivers of water, whithersoever thou 
pleaseth, I go forth on this day in thy name; send, O 
send, prosperity! I go forth on the errand of thy Son, 
my Master, to persuade the souls for whom he died to 
be reconciled to thee, through his blood, and be saved: 
O send, I beseech thee, for his sake, send good speed 
this day! O let not my wandering sheep be lost, let 
not my prodigal children perish! Let not the blood of 
the Son of God, so far as it concerns them, be shed to 
no purpose! O send the spirit of thy light and truth to 
guide thy servant, who goes forth on this day in search 
of them; send the spirit of thy presence to enable him to 
bring them home! Thou hast made the mouth and the 
tongue, and from thee alone is the power of persuasion; 
give, therefore, a word in season, that sinners may hear 
thy servant's voice, and obey it! Then shall this be a 
day of gladness in heaven; and, "The dead's alive, the 
lost is found," shall be the song often thousand angels. 
Transporting thought! it makes thy servant go on his 
way rejoicing. O may it please the most high to send the 
spirit he hath promised with me, and own the weakest 
and most unworthy of his servants on this day, so as to 
make him the instrument in his hand to save souls. 
Then will the excellency of the power appear indeed to 
have been of God. Yes; the power and the glory for 
ever shall be thine, O Father of Mercies! who hast no 
pleasure in the death of sinners. Take pity, therefore, 
on my poor perishing flock, and save them. O make 
bare thine arm, and let them feel this as a day of thy 
power on their souls! Art not thou he that did wonders 



LECTURE XIX. 183 

of mercy and of love, of old? Where is thy zeal and thy 
strength, the sounding of thy bowels, and thy mercies? 
Are they restrained? may the people, to whom I speak 
on this day, feel, from their own experience, that thy 
mercy endureth for ever! May the Redeemer ride 
triumphantly in the chariot of the gospel on this day; 
mav the orates of brass be broken before him, and the 
bars of iron be cut asunder; and may the people to whom 
I speak own that he hath prevailed! May this be the day 
of ransom to their souls, and may they with glad hosan- 
nas welcome the Son of David! thou Holy Spirit! 
come; come with thy enlightening, convincing, convert- 
ing and sanctifying power. Impress the souls of sin- 
ners with a sense of their guilt, and give them a clear 
sight of their danger. Bind the stubborn will to the 
obedience of the gospel, and make this people willing in 
the day of thy power. O thou who didst brood on the 
face of the deep, and bring light and order out of dark- 
ness and confusion, a beautiful creation out of an indi- 
gested chaos, work with the same almighty energy on 
the hearts of the people, to whom I am about to speak, 
that they may be created anew, after the image of him 
who made them! Breathe, breathe on these dry bones, 
that they may live; quicken these dead souls, that all 
heaven may rejoice, and the first-born sons of creation 
unite with these new-born babes, in singing praises to 
him who sitteth on the throne, and to the Lamb, for 
ever and ever! 

Yes, my brethren, in this part of our duty, after im- 
ploring the divine assistance, we should conjure up all 
our spirit, summon forth all the energy which our souls 
are possessed of, and study to make our manner, as well 
as our matter, keep alive the attention, and impress the 
hearts of our hearers. We should make it appear, that 
our business is important, and that we are indeed in 
earnest. Our inward concern should break forth through 
every pore, and," without any thing light, theatrical or 
extravagant, give life and animation to every tone of our 
voice, and to every feature of our countenance. Then 
only may we hope to impress others, when they see 



184 LECTURE XIX. 

that we are deeply impressed ourselves. " If you wish 
me to weep, you must first weep yourself," is an aphor- 
ism as true as it is old. It is indeed a thing altogether 
inexcusable in a minister of the gospel to be unaffected 
and cold, when he is preaching the doctrines of salvation. 
A concern for the souls of men, and a sense of his ac- 
countableness to that Great Being in whose work he is 
engaged, ought, if he has any feeling at all, to inspire 
him with such awe and solemnity, and zeal and earnest- 
ness of soul, as cannot fail to be observed by his hearers. 
And wherever these are discovered, their effects are ob- 
vious. The passion runs, by secret sympathy, from 
soul to soul; and the interested audience feel all the 
emotion of the preacher. 

Of how much importance it is for a speaker to feel 
what he says, will plainly appear from a view of the 
different success of Tertullus and St. Paul, when they 
both pleaded before the Roman governor. Tertullus 
must have been eminent in his profession, otherwise he 
had not been chosen by the high priest and elders as 
their pleader, upon an occasion which they deemed of 
such importance, that they themselves took a long jour- 
ney in order to be present at the trial. Yet this famous 
orator, with all his eloquence, made no impression upon 
Felix; whereas St. Paul moved him, alarmed him, and 
made him tremble. Why? The one, a mere hireling, 
spoke what he did not feel, and substituted artificial 
instead of natural eloquence. The other felt, deeply felt, 
all he said; and therefore made others feel also. He 
spoke the words of truth, the earnest, unaffected lan- 
guage of the heart, and therefore he prevailed.* 

Notwithstanding this instructive example, it is matter 
of deep regret, that most preachers are rather imitators 
of Tertullus than of the apostle. The eloquence at which 
they generally aim, is rather laboured and artificial than 
natural and easy; and the very tone of voice with which 
they speak is too often affected; and therefore must ap- 
pear sometimes ridiculous, always awkward and unna- 

* Atterbury's Sermons. 



LECTURE XIX. 185 

tural. To guard against this fault, observe your tone 
and manner on ordinary occasions, when you are most 
interested and most in earnest. The same is that which 
you ought to have in the pulpit. If you are in earnest, 
it is what nature will dictate; and that will always be the 
most striking, as well as the most pleasing. 

To feel and be in earnest is the first requisite in the art 
of speaking. How eloquent is the most illiterate when 
he pleads his own cause, and tells his own grievances! 
To him, therefore, who feels and is in earnest, no artifice 
or imitation is necessary. Nature will spontaneously 
dictate what neither art nor imitation can attain. But 
if imitate you must, it will be of service, in acquiring 
this, and every other excellence, to copy the best exam- 
ples. Consider then how earnestly Christ spoke, when 
it was said of him, He is beside himself. Consider how 
earnestly the apostles spoke, when mockers alleged they 
were full of new ivine. Consider how Paul spoke be- 
fore Agrippa, Felix, and the court of Areopagus. If 
you will imitate, let these be your models; they and na- 
ture are the same. But he who is at leisure to attend to 
an*artificial tone of voice, or an artificial style of lan- 
guage, discovers his indifference to his subject, and 
would be considered as acting a strange part in any other 
business of importance, although custom has made it so 
common in preaching, as to make us, in some measure, 
forget the impropriety. Take the following instance to 
illustrate our observation. " My neighbour had a son 
whom he tenderly loved, and of whom he had conceived 
the fondest hopes. But, in the dangerous season of 
youth, sinners entice him, pleasure allures him, and his 
father's counsels and reproofs offend him. Impatient of 
restraint, he leaves his father's house, with a resolution 
to return no more. In this distressful moment I found 
the fond parent, under a solitary tree, sorrowful and dis- 
consolate above measure. He tells me the cause of his 
grief, and I offer my endeavours to bring his son. He 
bids me go, and God be with me. But, in order to ac- 
complish the desire of his heart, what further directions 
do you think he gave me? Did he say, ' Have a care 



186 LECTURE XIX. 

that you arrange your arguments properly, and that you 
speak to my son in mood and figure; for I taught him 
logic? Have a care also, that you put your words in 
the best order, and that you turn your periods artificially 
and nicely; for I taught my boy rhetoric? And take 
care, especially, that you pronounce aright, and commit 
no slip in grammar, lest you offend his ear; for I have 
made him a grammarian.'' No: instead of speaking in 
this unnatural manner, he only cries, ' Go, go and bring 
back my child; set your heart and soul, I beseech you, 
on this important business, as you wish to please me.' " 
Even so, my brethren, let us preach the gospel, and exe- 
cute the commission upon which our Master sends us. 

Thus my brethren, let us be in earnest, and our hearers 
cannot be unconcerned. Let us never consider a sermon 
as a task, and they will never consider it as a burden. 
Let us speak with zeal, and they will listen with atten- 
tion. And, surely, if any thing in the world deserves 
earnestness and zeal, it is this. What! are heaven and 
hell just at hand, and are they such glorious and dreadful 
realities as they are represented in the gospel? Are sin- 
ners despising the one, and sleeping on the brink of the 
other? And are we sent by God to awaken them, and, 
as it were, to compel them to flee from wrath, and be 
saved? And shall not so important a charge engross all 
our attention? Why do we not hasten, why do we not 
flee, to pluck sinners as brands from the everlasting 
burnings? Why do we not pray more fervently; why 
do we not preach more zealously; why do we not lay 
out our whole life, and soul, and strength, in this great 
work in which we are engaged? What! is the salvation 
of immortal souls, for whom Christ died, worthy of no 
greater pains? Is the honour and interest of our glorious 
Master worthy of no greater exertion? Shall the men 
of the world be more industrious in pursuit of gains and 
pleasures, than we in seeking the glory of Christ, and 
the salvation of the souls of our people? God forbid ! 
We are on matters of life and death, of eternal life and 
eternal death. We pray, we preach, we labour for 
eternity. Surely then it becomes us to do this with 



LECTURE XIX. 187 

• 

all our might, and not to trifle with immortal souls, which 
are just on the confines of death, and on the threshold of 
an eternal world. 

It is the observation of an author who has never been 
suspected of enthusiasm, that " the damnation of one 
man is an infinitely greater evil in the universe, than the 
subversion of a thousand millions of kingdoms."* On 
the other hand, "the eternal salvation of one soul is of 
greater importance, and big with greater events, than the 
temporal salvation of a whole kingdom, though it were 
for the space of ten thousand ages; because, there will 
come up a point, an instant in eternity, when that one 
soul shall have existed as long as all the individuals of a 
whole kingdon, ranged in close succession, will on the 
whole, have existed in the space often thousand ages."t 

Whoever attends to such considerations as these, will 
hardly need to be told, that a preacher's sole aim and 
end should be to glorify God by saving souls; and that 
he ought to pursue this end with all possible zeal and 
earnestness of spirit. "He preached with such spirit 
and devotion (said the emperor Charles V. of Ochius, 
one of the first reformers), as might almost serve to make 
the very stones weep." With the same spirit should all 
of us preach, my brethren, if we attended to the weight 
of our calling. Our errand is of infinite importance. 
The issue of it, I say again, is eternal happiness or ever- 
lasting misery. It therefore becomes us to use every 
effort, in order to make souls feel their dangerous state, 
and rouse them to a solicitude about their salvation. 
For this purpose let us awaken all our spirit in our ser- 
mons. Let us try every solemn and forcible form of 
address to the hearts and consciences of men. Let us 
use every endeavour to kindle their souls to a zealous 
concern for religion, and to the practice of true godliness. 
" Never had orators a finer opportunity of being heard 
with attention. Never were subjects more susceptible 

* Hume. Three Essays on Suicide, Immortality of the Soul, 
&c. 

■j- Doddridge. 



188 LECTURE XIX. 

of a grave, majestic, and pathetic eloquence, than those 
themes which we treat of. We have the most powerful 
motives to work with, and the most powerful passions to 
work upon. We have an eternity of glory to promise, 
and an eternity of misery to threaten. We are sent by 
a master, in whose presence all the kings in the universe 
are but as the small drop in the bucket, or the dust in the 
balance."* We may address all the feelings, and all the 
passions of mankind. By the terrors of the Lord we 
may persuade them; by their own interest allure them. 
We may set the blessed God before them in all the splen- 
dour of his majesty, and ask, who would not fear and 
glorify so great a king? We may lead them to Mount 
Sinai, and proclaim the law of God in their hearing, 
amid thundering and lightnings, blackness and darkness, 
tempest and the sound of trumpet, and ask, who would 
not obey it? We may lead them to Calvary, and show 
them the son of God, bleeding and expiring on the cross, 
the sacrifice of a guilty world, and ask, who would not 
love him? We may display before their eyes the triumph 
of his death, resurrection, and ascension, with all the 
powers of earth and hell subdued. We may bid them 
mount along with us to the regions of the blessed, and 
there show them the pure joys and the ineffable glories 
of that happy place. We may anticipate the solemnities 
of the last day, sound the archangel's trumpet in their 
ears, show them the dead rising out of their graves, and 
the living in an instant changed. We may show them 
the Son of Man coming in the clouds of heaven, in the 
glory of his Father, and all his holy angels; the ele- 
ments melting, and heaven and earth on fire. We may 
take them to the bottomless abyss, and show them the 
horrible mansions of the damned; the worm that never 
dieth, and the fire that shall never be quenched. Is it 
possible to conceive an orator in circumstances more ad- 
vantageous, especially when he is encouraged to hope 
for the aid of the Divine Spirit to bless and to give effect 
to his endeavours. Possessed, therefore, of such glo- 

* Saurin. 



LECTURE XIX. 189 

rious advantages, let us duly improve thera. Let us exert 
every faculty, let us wield every engine. Let us be 
faithful and zealous, and active, and bold, that, through 
the mercy of God in Christ, we may save our own souls, 
and those that hear us. 



190 



LECTURE XX. 

THAT A MINISTER OF THE GOSPEL SHOULD TAKE PAINS TO RE- 
PEAT, AND NOT READ, HIS SERMONS. 

The practice of reading sermons, which is not of a 
long standing in this country, and which is not yet tole- 
rated in any other, is extremely hurtful to the interests 
of religion; for no sermon can have the same energy or 
effect when read, as it has when spoken or repeated. It 
may be more correct in point of composition; but this 
advantage is obtained at the expense of animation, and 
therefore at the expense of usefulness. For the plainest 
speaker, with animation, affects us more than the great- 
est orator could do by reading, which hardly admits of 
any animation. If Cicero and Demosthenes had only 
read their harangues, they had never produced those won- 
derful effects, which we read of, on the minds of their 
hearers, who would have, in that case, heard them, as 
we read them, with some admiration, but no emotion. 
If St. Paul had only read a discourse on righteousness, 
temperance, and a judgment to come, Felix, we presume, 
had never trembled. Nay, if He who spake as never 
man did, had read his sacred discourses, instead of 
closing the book and preaching, it is probable (with re- 
verence be it said) that this eulogy had not been bestow- 
ed, and that perfection in eloquence had made no part 
of the sublime character of our Master. If, therefore, 
reading, instead of repeating, could have thus deprived 
the discourses of a Cicero, Demosthenes, St. Paul, or 
even the Son of God himself, of so much of their effect 
and excellence, is it not certain, that it must be of the 
utmost prejudice to our very inferior sermons? 



LECTURE XX. 191 

It is universally allowed, that a great part of eloquence 
consists in action. When the ancient orator was asked 
what was the first requisite in his art, he answered, 
Action. And when asked what was the second and 
third, he still answered, Action, action. If action then 
be the essence of eloquence, the man who only reads 
his discourses, however excellent, can hardly pass for 
eloquent, or lay claim to the appellation of orator, since 
action and reading are almost incompatible terms. 

There is indeed a way of reading with a propriety 
and ease, which may in some degree resemble speaking. 
But the resemblance at best is very faint and distant. 
Our very tone of voice, when we speak, is different 
from what it is when we read. The first is the natural 
sound of our organs of speech; the last was acquired in 
learning to read, and still savours of that coldness and 
indifference with which we then expressed what we did 
not understand. When we speak, our words seem to 
be the immediate dictates of the heart, and will more 
easily find their way to the hearts of others. They will 
also be uttered with more spirit and freedom, than if our 
eyes were fixed on a paper, which would further deprive 
our words of those significant looks with which they 
might be accompanied; the powerful language of the 
eyes, so full of expression, force and persuasion. Read- 
ing, too, hinders us from observing the countenances of 
our hearers, which would be no less animating to us than 
ours to them. It hinders us from observing, whether 
they attend to us, whether they understand us, or whe- 
ther they are moved; and, consequently, from accommo- 
dating ourselves always to their circumstances. In short, 
it is altogether incompatible with true oratory and action, 
and so much alters the nature of a sermon from what it 
would be, if repealed, that it can never have the same 
effect upon an audience. 

Hence, the bar, the senate, and popular assemblies, on 
every other occasion, disallow so much of reading, that in 
none of them has it ever yet been practised or indulged: 
so that its being introduced into the pulpit only, and con- 
tinued there, will be found, I fear, to reflect little honour 



192 LECTURE XX. 

on our predecessors or ourselves. It seems to argue a 
want of care, earnestness and sincerity; for who, in ad- 
vising 1 a friend very earnestly, would think of writing 
his advice, or taking with him notes, out of which he 
should read his counsel. 

Upon the whole, my brethren, it is beyond a doubt 
that it would contribute much to the usefulness of our 
sermons, if they were repeated, instead of being read. 
The wonderful success of the first preachers of Chris- 
tianity, and of the first reformers in latter times, has 
been often imputed to the novelty of their doctrines. 
But I am apt to think, that much of it may also be 
ascribed to the zeal, animation, and action, of the preach- 
ers; as we have known a few sacred orators in our own 
days, whose sermons, thus delivered, were attended with 
a degree of success atmost equally astonishing. The 
writings of a Whitefield and Wesley show, that their 
strength lay in this; and that if they had been readers, 
they must have been as weak as other men. 

Indeed, the practice of reading has in it something 
that looks so like indolence and indifference, that it is, 
in appearance, at least, ill suited to that boldness and 
zeal which men should expect in a messenger come from 
God. A man who speaks in the name of Christ, as his 
ambassador and representative in the world, might be 
expected to speak with such a dignity and freedom, as 
would manifest his own inward concern, as well as the 
awful and infinite consequences of his message. It 
might be expected, that he should speak from the ful- 
ness of his heart; and that, with all possible earnestness 
of spirit, he would rouse and excite his people to 
prepare for death, judgment, and eternity, and to look, 
without delay, for the glorious appearing of the Son of 
God. But if, instead of this, he bows motionless over 
a paper, and only, through that medium, speaks to his 
hearers, we are tempted to suspect, if not a want of 
capacity, at least a want of concern; for every conside- 
rate person will judge according to the appearance be- 
fore his eyes, and not according to the prevalency of 
custom; and will, therefore, reckon this as an instance 



LECTURE XX. 193 

of indolence and awkwardness which has no parallel in 
the affairs of men. The minds of the hearers, too, from 
a principle of assimilation, are apt, on such occasions, 
to be seized with a languor of spirits, somewhat analo- 
gous to the minister's indolence; and though we must, 
in charity, believe, that the spirits of both are more se- 
riously engaged than their outward frame would indicate, 
yet the practice has naturally a manifest tendency to 
introduce a cold and lifeless face on the awful concerns 
of our immortal part; and ought, therefore, as much as 
lieth in us, to be always avoided. 

The preacher who, cold and inanimate as a statue, 
slavishly reads his sermons, however well penned, will 
always find those sermons attended with very moderate 
success. He may be compared to those worms which 
seem to glow and give some light in the dark, but have 
no warmth. He may convey some knowledge to the 
understanding, but no emotion at all to the heart. 
"When such a man would reprove sinners, he only 
reads to them a chiding. When he would awaken them 
from their lethargy, and pluck them as brands out of the 
burning, he reads to them some words of pity, or per- 
haps a use of terror; and if he would lament over their 
impenitence and approaching ruin, he can do no more 
than read to them a chapter of lamentation. A paper, 
with the most pathetic lines written upon it, has neither 
fear, nor hope, nor compassion, nor zeal. It is con- 
scious of no design, nor has any solicitude about its 
success; and a mere reader, who coldly tells his people 
what his paper says, appears to be as void of all these 
necessary qualifications as his paper is. Let us see if 
such conduct would not appear to be the strangest in- 
difference in matters of less moment. The steward of 
a great lord was much displeased with the servants 
under him, for some instance of gross misconduct. 
The occasion of his displeasure was great and just; but 
he had not the spirit of reproof. He complained to his 
lord; but his lord desired to be excused from interfering 
with the province of his steward, and told him, that if 
the servants under him were culpable, he must sharply 
13 



194 LECTURE XX. 

reprove them. Alas! said he, I cannot chide; however, 
to show my resentment, if you will write down a chid- 
ing, I will go immediately and read it to them. The 
steward read, and the servants smiled."* 

You may, therefore, hold it as a certain truth, my 
brethren, that the more and the oftener you repeat, if 
you are not able to do it entirely and always, you will 
be not only the more agreeable, but the more useful and 
persuasive preachers. Your memory, too, more than 
any faculty, will improve by exercise; insomuch that 
what was difficult at first will soon be easy. Till that 
is the case, you can take short notes of the method, or 
principal heads and leading thoughts, which will readily 
suggest the matter you had premeditated and prepared 
under them, and in a great measure enable you to pre- 
serve the freedom and ease of one who speaks. And 
when you are thus sure of your matter, you will never 
be at a loss for plain and proper words to express it, 
especially if you are much interested, and indeed in 
earnest. If you are not, no preparation whatever will 
make you eloquent. After you shall have acquired a 
facility of expression, and some boldness and presence 
of mind by practice, you will perhaps speak with more 
freedom and ease in this manner, than if you had com- 
mitted every word to paper and to memory beforehand. 
For in the freedom and warmth of preaching, a thousand 
things will spontaneously occur, which you could never 
have thought of in the closet, and which will have more 
nature, eloquence, and force, than any thing previously 
prepared. By this, however, I would not be understood 
as recommending to any one to trust to such occur- 
rences. It is best to prepare as if you did not expect 
them; at least, till you have acquired the habit of ex- 
pressing your thoughts with ease, and even with cor- 
rectness. 

Habit, habit is every thing. Choose that course of 
life which is best, said the philosopher, and custom will 
soon make it easy, and even pleasant. Therefore young 

/ * See Watts's Miscell. 



LECTURE XX. 195 

preachers, especially, should accustom themselves, from 
the first, to repeat their sermons; a practice to which 
they would soon be reconciled, and find by no means 
difficult. I know, I feel, that when a different practice 
has been, in any measure, indulged, it is not easily cor- 
rected. Corrected, however, by perseverance and pains, 
it may be; and the pleasure and advantages redounding 
from the effort, will, as in the case of repentance, more 
than compensate for the labour. Of labour, indeed, we 
should make no account in the exercise of our sacred 
calling. Our greatest honour is to be spent in such 
noble service. We have a Master who will reward us 
with an exceeding and eternal weight of glory, if we 
are faithful and diligent; or punish us everlastingly, if 
we are inactive and careless. And let us remember, 
that even in the lifeless performance of the duties be- 
longing to a character so public and important as ours, 
that a mere negative virtue, may be as hurtful to the 
great interests of mankind, as the positive crimes of 
other men. The stagnant pool may be as noxious as 
the bursting torrent. None of us, therefore, can be 
certain but negligence or indifference in us may be fol- 
lowed by as severe punishments, as the crimes of others, 
in this or in another world. This will appear highly 
probable, if we consider the remote consequence of our 
indolence, to give it no worse a name. For if we allow 
the impressions of God and religion to wear out of the 
minds of our people, by our indolence in duty, and our 
careless manner of handling the word of God, not only 
does the present generation pass unprepared to eternity, 
but several others may pass after them, before these 
impressions can be fixed in the minds of their suc- 
cessors. This thought should powerfully engage us to 
be at all possible pains in preparing for the pulpit. And, 
to give this preparation its full effect, we must never 
forget that we ought to spend a great part of our time 
in secret and fervent prayer, for obtaining the direction, 
aid, and blessing of God upon our labours; for obtaining 
much of the presence of his Holy Spirit, and a lively 
sense of his grace, upon our souls. When the impres- 



196 LECTURE XX. 

sions of divine things are thus deep and strong, and 
growing upon our minds, we shall clearly perceive the 
necessity of entering into the spirit of our ministry, and 
not satisfy ourselves with reading a cold formal exercise 
set to the measure of half an hour. It were a miracle 
indeed, if a reader could inform, move and persuade his 
hearers, by means so unlikely, and in a period of time 
so circumscribed. Prepare and deliver as you ought, 
and so as to engage, interest and keep alive the atten- 
tion of the audience; and then as you may learn from 
those who attend the theatre, a longer time will appear 
to be short, and nowise tedious. 

When I suggest that sermons, when they are in other 
respects what they ought, might be somewhat longer too, 
I am sensible that the torrent of the fashion at present is 
against me, and that it would be a vain attempt to stem 
its tide. But I know also that in proportion as this 
fashion of reading and shortening sermons has gained 
ground, the interests of religion have declined. Such, 
therefore, as wish to be useful to souls, will walk in the 
good old way, and study to approve themselves to God 
and to conscience. They will at the same time study to 
avoid prolixity, concentre their ideas, and speak to the 
purpose. Without this they would only disgust by 
speaking long. For many speak long only because they 
want the art of arranging their ideas clearly, and express- 
ing them succinctly. The shorter the harangues of 
such, they are so much the better. But when ministers 
speak, as they ought, in a clear, strong and connected 
manner, I would not have them cut short at a precise 
minute, but do justice to the subject, and to souls, if a 
few more sands should run. To induce them to this, 
and to engage them to speak w r ith a becoming energy 
and animation, they ought to remember, that they speak 
in the presence of God and angels, as well as of men. 
Those glorious, though invisible beings, who minister to 
the heirs of salvation, are certainly present when the 
words of that salvation are preached. It was probably with 
a view of inculcating this truth on the minds of the wor- 
shippers, and of inspiring them with reverence and awe 



LECTURE XX. 197 

in places of worship, that the Jewish tabernacle and the 
Jewish temple were in a manner lined with the figures 
of cherubs. Accordingly, we find in the New Testa- 
ment, angels putting men in mind of sacred truths, 
which, on former occasions, they heard delivered to 
them.* 

" I have been told by a certain person," says Chrysos- 
tom,t " and I well believe it, that he had seen a glorious 
vision of an innumerable company of angels leaning 
forward at the altar, and listening, as soldiers, around 
their general." What an enlivening consideration must 
this be to the christian preacher! Thousands of the 
host of heaven surround him; and, while he improves 
one order of beings, he regales another; while he in- 
structs men, he gives joy to angels. Is it possible that 
such a man can act his part in the pulpit with indiffer- 
ence or coldness, or confine himself to the reading of a 
paper; I had almost said to the repetition of any words 
previously conned? Is it possible that, in performing 
the functions of his office, his thoughts should not carry 
him heavenwards, and as it were, transport him to the 
regions of glory? 

I conclude this subject, my brethren, with observing 
again, that the best rule for acquitting ourselves properly 
in our public appearances is, by proper meditation and 
study, to make ourselves fully masters of our subject, 
and then to have always our hearts deeply impressed 
with a sense of the importance of that service in which 
we are engaged. This sense, indeed, we are apt to lose, 
when, by long use, our office is become familiar to us. 
It is proper, therefore, to refresh our minds frequently 
with the view which we had of our ministry, when we 
first entered upon that sacred office. How solemn, how 
awful a thing did it then appear, to enter upon the most 
augifst office on earth, to stand in the room of Christ, 
and to be the messengers of his love to those souls for 
whom he died! But familiarity may have weakened 

* Compare Luke xxiv. 6, 7, with Matth. xvii. 23. 
■j" De Sacerdotio. 



198 LECTURE XX. 

this sense, and long use may have worn it off in a great 
degree. So when the high priest and Levites first saw 
the tabernacle which Moses had constructed, the cloud 
which covered it, and the manifestation of the divine 
presence which surrounded it, they must have approach- 
ed it with deep reverence and holy fear. But, in pro- 
cess of time, they became bolder, and at length profaned 
it, by offering strange fire. We run a similar risk of 
profaning the mysteries of our most holy religion, unless 
we frequently recollect the solemnity of our work, and 
the importance of our calling. Oar holy office, like the 
ark of God of old, will either save or destroy, as we do 
or do not hold it in awe and reverence.* 

* Compare 1 Sam. vi. with 2 Sam. vi. 



199 



LECTURE XXI. 

THAT A MINISTER OF THE GOSPEL SHOTTED BE SOLICITOUS ABOUT 
THE SUCCESS OF HIS LABOURS. 

It is the observation of a very pious divine, that he 
never knew any considerable success attending the 
brightest talents, or the most shining preachers, if those 
preachers had not a solicitous concern about the success 
of their ministrations. Should they be honoured even 
so far as to be made the means of planting the grace of 
God in the souls of men, yet still that grace is but a 
tender plant in a foreign and unfriendly soil, which it 
requires much care, and pains, and skill, to cherish. A 
faithful minister will, therefore, have a due regard to 
every part of his work. Knowing the importance of 
preaching, he will make all the previous preparation in 
his power. He will not only store his memory, but 
impress his heart, with the truths of the gospel. He 
will particularly study to be fervent in spirit, when in 
public he is serving the Lord. And, after concluding 
the service of the temple, after lifting holy hands, and 
spreading them in benediction and prayer over his peo- 
ple, he will not think that his work is ended. He only 
changes the place of carrying it on, retiring from the 
temple to the closet, and there committing the success 
of his labours to his God. He knows, that though he 
plant with care, and water with tears, that it is God 
alone who can give the increase. Therefore, in the in- 
most recesses of devotion, his whole soul will be poured 
out before him, that he may obtain his blessing. Yes, 
my brethren, if we would be accounted faithful ministers 
of Jesus, we must water the seed sown not only with 



200 LECTURE XXL 

public, but also with secret prayer. We must plead 
with God importunately, that he would not suffer us 
to labour in vain, and to spend our strength for nought. 
Without this we might be likened to that foolish bird, 
the ostrich, which is said to lay her eggs in the sand, 
regardless of what may befall them. But to her, as it is 
said in the book of Job, God hath not given understand- 
ing. And we, my brethren, are equally void of under- 
standing and fidelity, if we do not look, with a watchful 
eye and anxious heart, after the success of our ministra- 
tions. What should we think of the husbandman, who, 
after preparing his ground and sowing his seed, should 
take no further thought about it till the day of the har- 
vest? Trifling harvest; trifling as his neglect appears, 
when compared with his, who, after sowing the seed of 
eternal happiness, shows no anxiety to see it spring. Or, 
what should we think of that ambassador, who, after de- 
livering his message, though fully and faithfully, should 
then dismiss all anxiety about the success of his embassy, 
and regard not how he should speed in his master's ser- 
vice? Would we not deem such a careless ambassador 
unworthy of the high trust reposed in him? And must 
we not judge in the same manner of that ambassador of 
Christ, who, in his infinitely important business, acts the 
same careless part? How different was the conduct of 
Abraham's faithful servant, who, after delivering his 
message, would neither eat nor drink till he saw his 
master's business was like to do well? Such should be 
our solicitude about the success of that ministry of re- 
conciliation, of which our Lord hath done us the honour 
to give us the charge. For, if we pay no regard to the 
souls of our hearers, but in those public exhibitions, 
which our duty indispensably requires, we shall never 
see the fruit of our labour in the reformation of our peo- 
ple. If we seek not, and use not, other occasions, and 
that daily, of conveying and confirming religious impres- 
sions, of recovering the fallen, refreshing the weary, and 
leading on the willing; if we neglect to warn, exhort, 
comfort, visit, and instruct, as exigencies may require, 
and as opportunity may offer; if we bear not their names 



LECTURE XXI. 201 

and their cases in prayer before God, and, with unceas- 
ing solicitude, implore his blessing on our labours, how 
can we hope that God will give us the pleasure of seeing 
those labours prosper? How can we hope that he will 
perform to us his promise made to his faithful servants, 
of being with them, putting his spirit upon them, and 
his word in their mouth, and of making Satan fall be- 
fore them as lightning from heaven? These blessings 
await only those who solicitously seek them. 

O God and Father of my Lord and Saviour Jesus 
Christ, in whose name I have been speaking, and whose 
message I have been declaring, pardon the sins of my 
holy things, and prosper, for the sake of thy Son, the 
work, the important work, in which I have been en- 
gaged! Thy servant has been planting and watering, and 
now waits, at the foot of thy throne, for that blessing of 
thine, which only can give the increase. let the dew 
of heaven alight on my garden, and the sun of righteous- 
ness shine on it! Or, if this be too bold a request for a 
worm utterly unworthy of thy least notice, do it for thy 
own great name's sake; honour thy own word; bless 
thy own ordinances; and glorify thy Son, and suffer not 
his blood to be shed, for this people, without effect! 
O may he see of the travail of his soul among them, ' 
and be satisfied! May the spirit which he hath pur- 
chased work powerfully among them! May he teach, 
convince, convert, sanctify, and seal them to the day of 
redemption! O why should these poor sheep perish, 
when an all-sufficient Saviour is provided! Is there no 
balm for them in Gilead, is there no physician there? 
O may it appear that there is! Hear, heal, save! Let 
this be a day of thy power, on which they may be a 
willing people; a day which many of them may remem- 
ber, as that on which they received a spiritual life, and 
were born again! Let this be a day on which the great 
and good Shepherd himself shall be said to have gone 
forth to seek the lost, and bring the wandering home! 
May this be a day on which he shall be said to have/ec? 
this flock as a shepherd, to have gathered the lambs 
with his arm and carried them in his bosom, and to 



202 LECTURE XXI. 

have gently led those th'at are with young! On this 
day, O my God! let the heavenly harps be strung in 
praise of thy redeeming love, and let rejoicing angels 
sing over the conversion of sinners! hear the prayers 
of the church on earth, and fulfil the joy of the church in 
heaven, so shall the church, above and below, with one 
voice, praise thee; and so shall thy servant go on his 
way rejoicing! O let not my Lord be angry, if his un- 
worthy servant shall urge this request with perservering 
importunity; if I shall never hold my peace, day nor 
night, and give thee no rest, till thou establish and make 
this people a praise on the earth! For this purpose, let 
thy word this day preached, and the ministerial labour 
this day performed, be blessed to them! Let it be as the 
good seed that shall bring forth an hundred fold; and let 
thy good providence watch over it, that no enemy may 
sow tares among it! And now, O God, let not thy ser- 
vant be as the husbandman who slept, but give him grace 
to watch and be faithful; and bless thou his labour, and 
give the increase! May the seed spring, grow, and 
ripen, through thy blessing, on his constant care! May 
it be kept till the great day of the harvest, bound in the 
bundle of life, and gathered in, by rejoicing angels into 
. the garner of God! O my God, give me grace to be more 
faithful, and enable me to discharge all the duties of my 
ministry! my God, be the God of my people! Carry 
them in thy bosom, as a nursing father beareth the 
sucking child; and let thy everlasting arms be under- 
neath them! hear, for the sake of thy Son, in whose 
name I make my supplication, through whose hands 
I desire to transmit it, and on whose intercession I rely, 
for procuring it thy acceptance. Amen. 



203 



LECTURE XXII. 

THAT A MINISTER OF THE GOSPEX SHOT7ED ATTEND TO THE 
DAIET DUTIES OF HIS OFFICE. 

1. Catechising. 

With solicitude for success is naturally connected the 
most unremitting attention to daily duties. We ought 
never to forget, my brethren, that the service of the sanc- 
tuary and of the Sabbath is not all the work of a minis- 
ter. It is perhaps the least and the lightest part of it. 
He must rebuke, reprove, exhort, and teach daily, at 
all seasons, and from house to house; otherwise he can 
never have the pleasure of seeing his labour prosper.* 
On the contrary, like the stone which Sisyphus rolled 
up the hill, and which rebounded to the valley whenever 
he slackened his efforts, our work will fall back every 
time we lessen our diligence, and so put us to the same 
necessity with the Sisyphean shade of renewing our 
labours. The statuary, the painter, and other artificers, 
after an intermission, will find their work in the state in 
which they left it; but we have frequently the mortifica- 
tion to see ours effaced, like those figures which have 
been made in the sand, and of which no impression re- 
mains after the tide is returned. 

We must, therefore, my brethren, ply our labour with 
incessant care. Our business is the business of every 
day and of every hour; for if at any time we are remiss, 
the enemy will be sure to take the advantage. The king- 
dom of heaven is likened to a man who sowed good seed 

* Acts xx. 18—30, & v. 42. 



204 LECTURE XXII. 

in his field, but while men slept, his enemy came and 
sowed tares among it. " Public ordinances are but a 
part of that pasture which our Lord hath prepared for 
his sheep, and which every true pastor ought to adminis- 
ter. We must then, my brethren, as the representatives 
of the great Shepherd, have his tenderness, love, and 
care in visiting our flock, inquiring into their spiritual 
state, their knowledge, growth, conversation, and holi- 
ness. We must, like our great High Priest, bring their 
names, their doubts, their temptations, before the throne; 
as well as administer the two seals of the covenant, or 
exercise power and authority in excluding members. 
Appearing in the pulpit, and at the table of the Lord, is 
the least part of our work. Our master's family on earth 
(over which we are made stewards) are a company of 
tempted ones; who need exhortation, reproof, comfort, 
in a more personal and particular way than can be given 
from the pulpit. By frequent private interviews we slide 
into their hearts, and draw out their whole soul, before 
they are aware. By prayer with them and for them, we 
make their doubts, fears, comforts, our own. Some of 
the sweetest senses which we are helped to give of scrip- 
ture, we will find in the issue and result of the conflicts, 
experiences, and love-visits of other saints. The apostle 
Paul himself expected to receive some spiritual gift from 
the believing Romans, as well as to impart good to them, 
when he should have an opportunity of seeing them.* 
And nothing will render us more like to Christ, than 
a compassionate suffering with all the members of the 
church, in all their afflictions, trials, consolations, inward 
and outward. Who, says the apostle, is weak, and I am 
not weak? Who is offended, and I burn not?"t 

We, whom God hath honoured with the ministry of 
the gospel, should be devoted entirely to the service' of 
our flock, that they may reap all possible fruit from our 
life and from our labours. This should be our ambi- 
tion, our pleasure, our end and aim in every thing. We 
should consider, that, from the moment in which we 

*Rom.i. 12. f Hill's Serm. 



LECTURE XXII. 205 

enter on this sacred office, we have, as it were, given up 
all right over ourselves, and transferred it to the flock to 
which we appertain. Yes, my brethren, to this we owe 
our care, our time, our heart our life, and our death too, 
if duty and religion should require it. This is the field 
we ought to labour, the vineyard we ought to cultivate, 
and the family we ought to manage as stewards, with all 
the application of which we are capable. It is not enough 
that we deliver the most affecting and instructive ser- 
mons; and that with all possible seriousness and warmth; 
it is not enough that we discharge with a becoming so- 
lemnity all the other public services of our religion; we 
must seek and embrace every occasion of cultivating the 
acquaintance of our people, and be constantly engaged 
in good offices among them. We must show all dili- 
gence in teaching and training the young to piety and 
virtue; in reclaiming, or confirming, or perfecting those 
who are farther advanced in life, as their various cases 
may require. We must listen with tenderness and pa- 
tience to the doubts and distresses of all our people, how- 
ever mean .may be their rank or understanding. We 
must relieve, or get relief to the needy, as we best can; 
visit and comfort the afflicted, pray by them with fer- 
vency, and exhort them with love, prudence, and fidelity. 
In a word, we should reckon every day and hour lost, 
in which we are not occupied in the way of our duty, 
and in which we have not an opportunity of doing some- 
thing for the glory of God and the souls of our people. 
And that such precious opportunities may«not be lost 
through inattention, we ought to look often about us in 
search of them, and reckon our own happiness to be 
deeply concerned in finding them. We should in the 
morning say to ourselves, " What may I do this day for 
my 'charge? How shall I lay out myself, my time, and 
my means, so as may best advance the glory of God, 
and the salvation of souls?" In the evening, in like man- 
ner, we ought to call ourselves to an account of the im- 
provement we have made of the day, and to examine 
how we have bestowed our thoughts, our words and our 
actions. This recollection will furnish us with matter 



206 LECTURE XXII. 

of praise or humiliation for the devotions of the closet. 
If the latter (as is most likely), it should be accompanied 
with a holy resolution of improving the next day better; 
if, after having wasted so much of our master's goods, 
we shall be continued another day in our stewardship. 
In any event, it will be of use to consider, if more love 
would not beget more diligence; and to study how we 
may best promote that holy affection, both to God and 
man. 

None of us, my brethren, liveth unto himself. We 
live for our people; and should watch over their souls as 
those who have an account to render. A minister, there- 
fore, like his emblem in the prophetic vision, ought to 
be on all sides beset with eyes, as one who has not only 
to attend to himself, but to multitudes besides. He 
ought, as much as possible, to observe every step which 
every one of his people takes, that he may know how 
to deal with each of them in what concerns his salvation. 
Without this, how can he answer to God for the souls 
of which he had the charge? Alas! how can any man 
give an account of what he has never inquired into, and 
consequently never known? It will no doubt be pleaded 
by some, that their people are too numerous to admit 
of this intimate knowledge of every one. But I fear 
it can be pleaded only by the fewest, that they made 
this the object of their utmost care, and that they were 
at all possible pains to know the state of their flock. 
And if we would wish that neither God nor our own 
conscience may condemn us, in this respect, we must 
carefully avail ourselves of the daily opportunities which 
may be furnished for this purpose, by Catechising, Pas- 
toral Visits, and Visits to the Sick. 

Catechising (which consists in teaching young or 
ignorant persons the principal points of religion, in 
regard to belief and practice) is so useful a part of the 
ministerial office, that one would think it ought to be 
among the last that should be laid aside. Yet in many 
places it seems to be almost entirely given up; in others 
much on the decline. The priest, it is alleged, loves 
his ease, and the people their ignorance. But are we, 



LECTURE XXII. 207 

ray brethren, to prefer our ease to our duty, or are we 
to indulge our people in their ignorance, because they 
love it? God forbid! We might as well, under the same 
pretext, indulge and countenance them in their vices. It 
is our business to draw off their attention from what 
may be most pleasing to corrupt nature, and to fix it on 
what is most important and useful: and that the practice 
of catechising our people, and more especially the 
younger part of them, is so, cannot be denied. A cate- 
chism contains, or should contain, the plain and funda- 
mental articles of our faith and practice. Without learn- 
ing these, in something of a systematic form, though 
men may have the scriptures at large in their hands, 
they know not often what they profess, nor can they 
give any good account of the faith that is in them: And 
without learning these things early, they seldom submit 
to learn them at all, much less to commit them to me- 
mory when they advance in years. We should, there- 
fore, take care that this be done as early as possible, and 
that every part of what the catechism contains be ex- 
plained to them, as they shall be able to receive it. A 
system so short as that it maybe committed to memory, 
were it ever so plain, has need to be enlarged on. We 
must also produce the scriptural proofs, as well as ex- 
planations, of what it contains, show the connection of 
its parts, the tendency of its doctrines, and the extent of 
its precepts. 

Besides the necessity of this practice, for giving the 
young a knowledge of their religion, fitting them for 
taking their baptismal vows upon themselves, and renew- 
ing their engagements at the Lord's supper, it is attended 
with the happiest consequences to -those who are ad- 
vanced in life, and who, if left to themselves, are but too 
apt to grow remiss, and to lose more than they gain in 
knowledge. 

This practice, too, will bring our public teaching more 
close to our people's consciences, and make every thing 
we say more particular and personal, and, consequently, 
more regarded. It will excite them to more industry 
and diligence in treasuring up religious knowledge in 



LECTURE XXII. 

their memories at home, as well as induce them to 
give the more earnest heed at church, lest the things 
which they hear, should, at any time, slip out of their 
minds. Their being sure that they are soon to be ques- 
tioned about what they read of the scriptures at home, 
and what they hear of them in sermons, as well as about 
their knowing and understanding the catechism, or form 
of sound words, which their church prescribes, is a 
strong incitement to diligent preparation, in order to 
acquit themselves properly when examined. And if 
they further know, that their proficiency is noted down, 
from time to time, in the margin of the list, and will be 
observed by their pastor, there will be few who will not 
be anxious to maintain in this, as in other respects, a 
character in the eyes of their neighbours and of their 
minister. 

We should, at the same time, endeavour to make this 
exercise appear, as much as possible, a privilege, rather 
than a task or burden. I have known it so managed, that 
any person who was not examined, considered the ne- 
glect as the severest mark of his pastor's displeasure, 
which seldom failed of producing the proper fruits of 
self-examination, repentance, and amendment of life. It 
is, however, the more common case, especially where 
this exercise has been, for any time, allowed to fall into 
disuse, that many will not submit to it, and that more 
will not punctually attend it. But any objection that 
we can urge against the duty, on this score, will easily 
be removed, if (with prudence and prayer) we make use 
of that authority and discipline which is connected with 
our office, and of which I shall say something in the 
sequel. Few are so far lost as to make light of the 
other privileges of the gospel, which may, and ought to 
be withheld, if they make light of this. Or, if they 
should still look upon it as a duty, they must allow that 
duty is the only road to , privilege. In either view, the 
practice of our part of the duty, consecrated by the ex- 
ample of our Saviour, and kept in force by the practice 
and precepts of his church ever since, is to be duly and 
religiously performed. 



LECTURE XXII. 209 

I must, however, observe, that there are a few in su- 
perior offices and stations, who, from long prescriptive 
use, think they have a just claim to be exempted. And 
we, from motives of peace and ministerial prudence, 
ought, perhaps, at times, to allow the claim. Not indeed 
because we are always satisfied that they have know- 
ledge, but because we are sometimes afraid of exposing 
their ignorance. Hence, however, appears the necessity 
of more than ordinary diligence to instruct and catechise 
the children of the richer and higher classes of men, 
when they are young, since they will not, when they 
grow up, submit to it. 

But let us own it, my brethren, the greatest objection 
to the practice of catechising our people, will be found, 
I fear, to lie often at our own door. " The work is dif- 
ficult, our parishes are large, and we cannot often ovei- 
take it, amidst so much other business." The work is, 
confessedly, attended with labour; and who ever dreamed 
that this was not the case with every part of our office? 
An office which requires of us, " never to cease from 
our labour, care, and diligence, till we have done all that 
lieth in us, according to our bounden duty, towards all 
such as are committed to our care, in order to bring them 
to a ripeness and perfection of stature in Christ Jesus."* 
An office which requires of us, " to set aside, as much 
as may be, all worldly cares and studies, and to give 
ourselves wholly to this vocation, and to draw all our 
cares and studies this way, and to this end, that, by our 
daily reading and weighing of the scriptures, and pray- 
ing for the assistance of God's holy spirit, we may use- 
fully perform the daily duties of our calling, and wax 
daily riper and stronger in our ministry."! An office 
which requires of us, and requires it under the sanction 
of most solemn vows, "faithfully, diligently, and cheer- 
fully, to discharge all the parts of the ministerial work, 
to the edification of the body of Christ."J Who would 

* Liturgy of the Church of England. f Ibid. 

i Acts of Assembly, 1711. 
14 



210 LECTURE XXII. 

have ever thought but such an office was extremely dif- 
ficult and laborious? 

Yes, my brethren, our whole office, and especially 
this part of it, is attended with labour. But of labour we 
ought to make no account, when it is productive, as here, 
of the greatest advantage both to ourselves and to our 
people. With regard to ourselves, there is nothing better 
calculated to exercise and increase all our gifts and graces, 
to give our consciences peace, and to fill our hearts with 
joy, in the prospect of that awful day on which our life 
and actions are to be reviewed. Besides, it will give us 
the best opportunity of becoming intimately acquainted 
with our people, so as to let us know the temper, cha- 
racter, and conduct of each. This knowledge will enable 
us to address them in a suitable manner on all occasions, 
and to put up such prayers for them as may suit their 
respective conditions. And, let me ask you, my bre- 
thren, I beseech you, what mighty service can we do to 
the souls of our people, if we have not this intimate 
knowledge of their persons, names, and characters? 
Must a teacher know his scholars, a physician his pa- 
tients, and even a herd his cattle, before they can take 
the proper care of their respective charges? and are not 
we under a stronger necessity of knowing the, flock over 
whom the Holy Ghost hath made us overseers, that we 
may be able to take heed to all of them? How gladly, 
then, should we attend to that part of our duty, which 
gives us the best opportunity of acquiring this useful 
knowledge, by which we may have so great an advan- 
tage. 

But the practice of this duty is attended with still 
greater gain to our people. It not only grounds them 
in the first principles of Christianity, ami lays the foun- 
dation of religion in their souls, but also enables them 
to understand those terms and modes ol speech which 
perpetually occur in our sermons. In public we speak 
to many; and what we say may sometimes hardly suit 
the particular case of any number of them; or, if it 
should, the fewest only will take the trouble of applying 
it to themselves, though ready enough to apply it to 



LECTURE XXII. 211 

their neighbours. But, when we address only one, he 
knows he is the man: his thoughts are kept close to 
the discourse; he is obliged to take a part in it; the 
whole of it is made level to his capacity, and he is forced 
to apply it. Indeed, this personal and private teaching 
is so necessary, that, without it, little can be expected 
from the most excellent sermons. Try it when you 
please, my brethren, and you will find, that hundreds 
who have heard your sermons, perhaps for twenty years, 
are grossly and wofully ignorant, if they have not also 
been taught and examined in private. A teacher, who 
should impose no task, nor ask any question of his 
scholars, although he should oftener than one day in 
the week read excellent lectures, would find very few 
of them make any sensible progress. In a word, what 
Quinctilian says of children is equally applicable to 
grown people. " They are like narrow-necked bottles, 
which, if you wish to fill with water, you must take 
singly, and pour it into one after another; for you will 
never speed by setting them all together, and casting 
ever so much water among them." 

Perhaps you object to all this, "the largeness of your 
parish and the numbers of your people;" and, it is to be 
regretted, that, on this head there is so much reason to 
complain. The number of pastors is indeed very in- 
adequate to the number of souls of which they have 
charge, owing sometimes to a number of churches hav- 
ing been suppressed, and their revenues sacrilegiously 
withheld; but oftener to the general indifference of rulers 
for the souls of men, committing thousands of them to 
the charge of a single person, when they would give no 
one man the charge of half that number of their oxen, 
their asses, or their sheep. But, leaving those concerned 
to answer for this to God, you will do well to con- 
sider if your charge and your living, dissimilar as per- 
haps they are, may not both be divided; or, if you might 
not, one way or another, by due exertion, get one or 
more to take a share in the burden, and assist you. In 
any event, you are yourself to labour, to the utmost of 
your power, before you can be sure of being acquitted. 



212 LECTURE XXII. 

You cannot, perhaps, catechise your parish half-yearly, 
as others may do, who have a smaller charge; if not, 
take a year, or even more, if necessary. Two days in 
the week, with a few families to each, will bring you 
through in good time, without being overcome with the 
labour; and, in the remaining part, if well managed, you 
can easily overtake every other part of your business. 

As to the manner of conducting this part of duty, that 
must, in a great measure, be left to every one's own 
discretion. I shall only observe, that it must all be 
gone through in the spirit of love and meekness. Avoid 
all hasty, harsh, and discouraging expressions, which 
would be little better than daggers on these occasions. 
Be as condescending, and patient, and familiar, and plain, 
as possible. Let your people see and feel that you aim 
at nothing but their salvation. Make every necessary al- 
lowance for youth and age, for want of leisure and op- 
portunity. Ask no needless or unimportant questions, 
and expect no nice definitions. Many have some know- 
ledge who have no facility of expression. Propose your 
questions in the simplest form, and in the plainest terms; 
and make every one answer in his own plain and fami- 
liar language. Ask no question that you think too dif- 
ficult for the person you speak to, lest he think you 
mean to expose him. Never allow any one to be long 
at a loss, but either simplify the question, or immediate- 
ly solve it. Analyse the questions, which they can re- 
peat by rote, into their component parts, that they may 
learn to attend to the meaning of all the particulars 
which these questions comprehend, and to observe the 
import of the words which they can repeat. Dwell 
chiefly on points of the greatest importance, and again and 
again explain them. You can hardly conceive how slow 
they are to understand those spiritual things to which their 
thoughts are so little accustomed. The plainest truths 
of the gospel to them are often as the deepest mysteries. 
When you have done with each, direct him to what he 
should principally attend till called again, and mark it 
after his name in your roll, with any thing else that you 
may wish to remember concerning him. Prescribe tasks 



LECTURE XXII. 213 

to the younger, and let them know that you mark their 
progress. After you have in this manner dealt with 
each, and pressed your suit with a holy mixture of seri- 
ousness, and terror, and love, and meekness, and evan- 
gelical allurement, conclude with an earnest and general 
exhortation, and with fervent prayers to God, (as in the 
beginning,) since he can only give to this, and every 
other means of grace, a blessing. Psalms, and hymns of 
praise, are, on these occasions too, extremely becoming. 

It would greatly add to the good effects of catechising, 
if ministers were, once every year, to go through the 
church catechism in public, and explain every word of 
it to their people. And this can be no hard matter to 
any man, when he has once made up his mind upon it, 
and formed some easy illustrations and similes, which 
the hearers can retain in their memory. In situations 
in which the people could attend, the Sabbath evenings, 
when the days are long, might be devoted with great 
advantage, to this useful exercise. 

Here, then, I drop the subject of catechising, with 
observing, that if ministers were to make conscience of 
this part of their duty, and preach from house to house, 
the fruits of it would soon be manifest, in the greater 
knowledge, and more holy practice, of their people; 
whereas, without it, their public discourses are, in re- 
spect of many, in a great measure, thrown away. No 
wonder, when the apostle Paul himself apprehended, 
that if he had not preached privately he might have la- 
boured in vain.* I charge you, therefore, my brethren, 
before God and the Lord Jesus Christ who shall judge 
the quick and the dead at his appearing, and his king- 
dom, that you be instant in this duty, in season and 
out of season, with all long suffering and doctrine. 
And I say again, let us make no account of the labour. 
The chance of saving, were it but one precious soul, 
from everlasting damnation, would deserve our inces- 
sant labour for ages, if we might thereby accomplish it. 
How much more, when we have the still nobler chance 
of saving many! 

* Gal. ii. 2. 



214 



LECTURE XXIII. 

OF DAILY DUTIES, CONTINUED. 

2. Pastoral Visits. 

Pastoral visits are so greatly fallen into disuse in 
many places, that perhaps neither pastor nor people can 
now be much reconciled to them. They would put the 
one to trouble, and lay the other under a closer inspec- 
tion than would be altogether pleasant. Their useful- 
ness, however, will recommend them to the good and 
wise; not only among pastors, but also among flocks, 
few, of whom, with a prudent management on our part, 
would be long averse to them. Yes, if the minister is 
truly willing and zealous, and manages his affairs with 
prudence and a moderate share of discipline, he will 
seldom have cause to complain of the greater part of his 
people. At any rate, we must recommend ourselves to 
God by doing our duty; and this is an useful part of it. 
If you object that your parish is large, it is but taking 
the longer time to make the round. A few hours a day, 
for only two days in the week, will soon go a great way 
in the largest parish, and will be neither a hard nor a 
disagreeable service; as it sweetly mingles the exercise 
of mind and body, corrects the inconveniences of a 
sedentary life, and will be made still lighter by the plea- 
sure of doing good. The opportunity, indeed, though 
short is precious; especially when a minister, as will 
soon be the case, becomes acquainted with the spiritual 
state of every family and of its different members. Till 
this happens, it will be proper, before entering into any 
family, that he inform himself well from the elder or 



LECTURE XXIII. 215 

warden of the quarter, concerning the character and con- 
dition or every person in it. Then, after entering and 
praying that the peace and presence of God may be 
there, he is to note if all the family be present, and if 
any change has taken place among the servants; that, if 
there has, he may inquire for the testimonials of such 
as may have come from another parish. To all the ser- 
vants he is to speak of their duty, to fear and serve God, 
and to be obedient and faithful to their masters; so serv- 
ing at once the duties of theii stations as servants, and 
the end of their calling as Christians. He is to speak 
to the children and younger members, of the advantage 
of knowing and serving God, of remembering their Cre- 
ator and Redeemer in the days of their youth, and of 
keeping and renewing their covenant with God through 
Christ. He is to speak to the heads of the family about 
their care of their own souls and those under their roof, 
and of their duty to promote the ends of religion, and 
the worship of God in their family. He is to inquire 
whether indeed they do constantly and regularly main- 
tain his worship by prayers, prrises, and reading of the 
scriptures. He is to inquire concerning the behaviour 
of their servants towards God and man, concerning their 
sanctifying the Sabbath, and conscientiously attending to 
secret and public worship. And all this he must do, not 
only with a view of knowing how to deal with them 
now, but also in time coming. And if the memory 
should find the remembering of such particulars as he 
may learn concerning each to be too great a burden, it 
may be in some measure relieved by a list, bearing on 
its margin such notices, relating t ) every individual, as 
it may be most proper to remember. He will thus 
know, at all times, how to address each and all of them, 
seasonably and suitably. And as his mind will be stored 
with passages of scripture suited to every age, relation, 
and condition, he will give every one his own portion. 
And that they may not forget the passages particu- 
larly recommended to their attention, it will be proper 
sometimes to fold down a mark upon them in their 



216 LECTURE XXIII. 

Bibles, that they may consider them often, and lay them 
up in their memory. 

The length of the visit should at no time exceed the 
relish which the persons to whom it is made may have 
for spiritual entertainments. To let it run out in idle 
words, and worldly matters, news, and such trifles, 
would bo entirely defeating its purpose. It would be 
to make that common and profane, which should be en- 
tirely consecrated to the service of religion. Any other 
talk, my brethren, might be maintained by any other 
person as well as by us; and would be a degrading of 
our character from the rank of sacred to that of ordinary 
men. The reason why we have not more hold of our 
people, and more respect and love from them, as minis- 
ters, is because we converse with them so little and so 
seldom in our ministerial character. We choose to 
speak to them for the most part as one of themselves, 
and not in the character of watchmen over their souls, 
and guides to eternal happiness. But if at any other 
time we should converse as men, at this time, at least, 
we ought to converse as Christians. Those themes 
which are to occupy eternity may well engross a few 
minutes. 

The visit, then, be it short or long, must be devoted 
entirely to the edification of the souls that are present; 
excepting such affectionate inquiries about the absent 
members or friends of the family, as may furnish us 
with proper matter for giving them a share in those joint 
prayers with which those visits ought always to be con- 
cluded. Before such prayer, however, it will be proper 
to sum up what has been said to every individual, in a 
short exhortation to all, to make conscience of every part 
of their duty, in their respective stations and relations of 
life, to live in peace with each other and with all men, 
and to attend to reading the scriptures, private devotion, 
and family worship. They must be particularly exhort- 
ed to attend on public ordinances, as a duty which they 
owe to God, to society, and to themselves; and to spend 
as much as possible of the Sabbath besides, in the exer- 
cise of piety, private and domestic. For this is almost 



LECTURE XXIII. 217 

the only time that the great bulk of mankind have for 
meditating on what they hear in public, for reading the 
scriptures and other books of devotion, for considering 
their own ways, and for instructing their servants and 
their children in all the doctrines and duties of religion. 
Of the peculiar attention which we, on this and all other 
occasions, ought to give to the training up of children, I 
have spoken under a former head. I have only to add, 
therefore, on the subject of these visits, that we must, as 
Jerom directs us, " avoid making the least mention in 
one place of what w r e hear or observe in another, and 
follow the advice of Hippocrates to his disciples, to be 
secret, as well as grave and prudent in their whole de- 
portment.' , 

Those visits, too, will give us the best opportunity of 
knowing the necessities of the poor, and furnish proper 
occasions of honouring God with our substance, by 
relieving them in such a measure as we can, besides re- 
commending them to the charity of others. Nothing 
will give so much efficacy to our counsel, as our kind 
sympathy and charity to those who need our aid. And 
our means, as well as our labour, are then best bestowed, 
when they tend to promote the everlasting interests of 
souls, and to recommend our holy religion, which they 
have been often found to do, its bitterest enemies them- 
selves being judges. "Is it not a shame," says the 
apostate Julian,* " that when the Jews suffer none of 
theirs to beg, and the Galileans relieve not only their 
own, but those also of our religion, that we only should 
be defective in so necessary a duty!" 

According to his abilities, then, a minister of this 
heavenly religion ought to be a pattern in this, as in 
every other grace and virtue, and in charity, as well as 
piety, to excel the rest of mankind. He ought to con- 
sider how well it becomes him, how valuable an influence 
it will give him, and (however little he may have to 
spare) how willingly he should deny himself in other 
things, and straiten himself in any thing, that he may 

* Letter to Arsacius, Heathen High Priest of Galatia. 



218 LECTURE XXIII. 

be the abler to abound in giving alms. He ought to be 
able to say with Nazianzen,* " If I possess either 
means, or health, or credit, or learning, this is all the 
satisfaction I desire from them, that I may have some- 
what I may despise, and bestow, for the sake of Christ." 
To bestow, for the sake of Christ, however little we 
may have, is the surest way to increase our store. You 
have heard of the charity of the brethren of the Abbey 
of Fountains^ even when reduced to the greatest straits 
themselves. During the first year of their establishment, 
before they had yet any return from their lands, they 
were obliged to subsist, at times, on the leaves of trees, 
and wild herbs, boiled with a little salt. Yet even in 
this season of distress, they neither despaired of the 
bounty of God, nor withheld their charity from the 
poor, when they had any thing to bestow. One day the 
abbot had been abroad in the neighbourhood to beg, but 

o O 7 

returned without obtaining any aid. Two loaves and a 
half were all the little store they had now remaining. A 
stranger came to request a morsel of bread for himself 
and his indigent family. All the monks looked first at 
their little portion, and then looked up to God. Give 
him, said the abbot, one of the loaves; we can never be 
losers by giving alms. Yes, give it, said all; for God 
will provide for us. It happened according to their faith: 
for their wants were soon supplied by the arrival of a 
cart-load of bread, sent them as a present from a rich 
neighbour, who was struck with the account which he 
got of their kindness and distress from the very stranger 
whom they had a little before relieved. Remember too 
the widow of Sarepta; and the peculiar promises of 
mercy to those who show it. 

I trust I need not recommend the careful oversight 
and management of any public charities that may be 
under our care. They are a sacred trust, to which con- 
science, if not law, obliges us to attend. Let it, there- 
fore, be our first care, to preserve them, as if they were 
our own, and then to apply them, as knowing we have 

* Orat. 1. -J- See Grose's Ruins of Abbeys, &c. 



LECTURE XXIII. 219 

an account to render to God of our stewardship. With 
regard to the civil laws made for the maintenance of the 
poor, it is a delicate, and perhaps a doubtful point, to 
determine how far it might be for the general interest of 
the poor themselves, to have them always put in their 
full force. It is, however, good to have them for the 
last resource, if in any place it should be found neces- 
sary and expedient to use them, 



220 



LECTURE XXIV. 

THE SUBJECT CONTINUED. 

3. Visiting the Sick. 

Visiting the sick and the afflicted, in body or 
mind, is another considerable part of a minister's duty, 
and so important a part of the Christian character in 
general, that our Saviour makes part of the inquiry, on 
the day of judgment, to turn upon it; and the apostle 
James intimates, that no man can be truly religious 
without it. Hence it is enjoined in a special manner, 
upon ministers, and that on pain of deposition, by the 
laws of our church.* Nor ought a minister to go about 
this duty only when he is sent for, as that is generally 
too late for his being of any service. He is to go as 
soon as he hears that any of his flock is ill; and, during 
his illness, to see him as often as in his power. On 
these occasions, the most thoughtless are disposed to be 
serious, as they are in a manner obliged to think of 
eternity. We ought, therefore, to improve such oppor- 
tunities with care, and to co-operate with the dispensa- 
tions of Providence, in forming the soul to virtue, or in 
confirming dispositions of holiness where they are found 
and formed already. When the time is so short, and 

* " It is ordained, that such as shall be found not given to their 
book, and to the study of the scriptures, nor given to sanctification 
and prayer; such as study not to be powerful and spiritual? such 
as are cold, and wanting spiritual zeal, negligent in visit i?ig the 
sick, and caring for the poor, be censured according to the degree 
of their faults; and, continuing therein, be deposed." — Acts of 
Assembly, 1668. 



LECTURE XXIV. 221 

heaven or hell so near, it is high time for us, and for 
them, to be diligent, to redeem the time, and to lay hold 
of eternal life. But, the cases of men being so various, 
it must be left to the minister's own prudence how to 
treat them, as no general rules can suit every particular 
occasion. Sometimes the sick may not be in condition 
to attend to exhortations; and, when they are, it requires 
much discretion to observe the due mean betwixt terri- 
fying them too much on the one hand, and encouraging 
them too much on the other. He can lay before them, 
from the scriptures, what a Christian ought to be, and 
assist their consciences in examining what they were, 
and what they are. In so serious a season, this exam- 
ination and review of life may excite such holy affec- 
tions and resolutions in those who were good in the 
main, as may be of comfort to themselves, and of use 
to others. The light that burned but dimly may thus 
be trimmed, if the sick in time had provided oil for the 
lamp. If, unhappily, he did not, we must not, in oppo- 
sition to scripture, give ground to think, that, after the 
call to meet the bridegroom is given, it may yet be pro- 
vided. 

In all cases, however, it will be proper that the minis- 
ter pray with and for the sick, in such terms as scrip- 
ture may warrant and allow. It will be proper also, 
that he inform himself of their conduct and character, if 
he does not already know it, so that he may be able to 
address them suitably, endeavouring, in all tenderness 
and love, to convince the ungodly, to strengthen the 
weak, to comfort such as require consolation, to direct 
them how to improve their afflictions, to help them to 
be sensible of the evil of sin, of the faults and neglects 
of their lives, of the vanity of the world, of the neces- 
sity of a Saviour, of the sufficiency of the Redeemer, 
and the certainty and excellency of the everlasting glory. 
He is to exhort them to exercise faith and repentance, 
and to set their affections on the things that are above. 
Sometimes he may meet with those who are so insensi- 
ble of their sin and danger, that he must endeavour to 
awaken them with the terrors of God, the judgment, 



LECTURE XXIV. 

and the wrath to come. He must endeavour to make 
them sensible of their sins by specifying such as he 
may know or suspect them to have been guilty of, and 
then urge them to such acts of repentance as they may 
yet be able to perform. Yet, "if they have been men 
of a bad course of life, he must give them no encourage- 
ment to hope much from this death-bed repentance, 
though he is to set them to implore the mercies of God 
in Christ Jesus, and to do all they can to obtain his 
favour. But, unless the sickness has been of a long 
continuance, and that a person's repentance, his pa- 
tience, and his piety, have been very extraordinary 
during the course of it, he must be sure to give no posi- 
tive ground of hope, but leave him to the mercies of 
God; for there cannot be any greater treachery to souls, 
or any thing that is more fatal and pernicious, than the 
giving quick and easy hopes to dying persons, upon so 
short, so forced, and so imperfect a repentance. It not 
only makes those persons perish securely themselves, but 
it leads all about them to destruction, when they see one, 
of whose bad life and late repentance they have been 
the witnesses, put so soon in hopes; nay, by some un- 
faithful guides, made sure of salvation. Therefore, 
though no dying man is to be driven to despair, and left 
to die obstinately in his sins, (as the best thing he can 
do, in any event, is to repent;) yet, if we love the souls 
of our people, if we set a due value on the blood of 
Christ, and if we are touched with any sense of the 
honour and interests of religion, we must not say any 
thing that may encourage others, who are but too apt, of 
themselves, to put off all to the last hour."* 

Reason, common sense, the nature of man, who is a 
child of habit, his condition in a state of discipline and 
probation, the nature of God, and the nature of the hea- 
venly felicity, with the necessity of our inward faculties 
being adapted to the outward objects, all declare against 
the efficacy of a late and death-bed repentance, and though 
the scripture is somewhat reserved and silent on the 

* Burnet's Past. Care. 



LECTURE XXIV. 223 

point, the whole tenor of it is against it, without a sin- 
gle promise, or a single example, to encourage us to trust 
to it. What comfort, then, can we pretend or dare to 
give to those who have brought themselves to so unhappy 
a situation? But, God forbid we should torment them be- 
fore the time, by tearing them from the slender twig by 
which they hang. Let us rather recommend and leave 
them to that mercy which they have abused and forfeited, 
and say, with Augustine, " we accept of their repentance 
who delayed their conversion to the ends of their lives; 
but we make no great account of such conversions." 

In comparison of this, how pleasant is our task when 
we have to do with real Christians, or true and holy be- 
lievers! In our visits to persons of this stamp, it is our 
business to make them comfortably hope for the kingdom 
which God hath promised to those that love him, to com- 
mit their souls to their Redeemer, and quietly rest in the 
will, the love, and the promises of God; and to glorify 
him now by bearing, as formerly by doing, his holy 
will. We are to labour to make them willing, if their time 
is come, to depart and be with Christ, and to exhort 
them to make reparation to such as they may have, in 
any manner of way, wronged; to forgive any who may 
have wronged them; to make a pious, just, and charita- 
ble disposal of all their worldly affairs; to declare their 
experience of the goodness and faithfulness of their cove- 
nant God; and to recommend the choice which they have 
made to those whom they leave behind them. 

If such as thought themselves dying, should, at any 
time, recover, it is our business to remind them of any 
vows, promises, or resolutions they may have made (as 
is usually the case) in the time of their sickness, that 
their future life may show the sincerity of their profes- 
sions, and bring forth the fruits of righteousness, which, 
if they fail to do, we must admonish and reprove them, 
and, if need be, denounce the judgments of God against 
them; so shall we save, if not their souls, at least our 
own. 

And if the afflictions of the body call for our sympa- 
thy and aid, my brethren, how much more do the afflic- 



224 LECTURE XXIV. 

tions and distresses of the soul! These are heaviest in 
themselves; for the spirit of a man may bear his infirmi- 
ties, but a wounded spirit, who can bear? Yet these 
generally meet with the least sympathy and pity from 
the world. Alas! instead of pity, the world is too often 
disposed to treat the poor sufferer with contempt and 
scorn; or, at best, to prescribe such medicines as serve 
rather to fester than to heal his wounds. Thus, some 
send for music, as Saul did for a harper, when the evil 
spirit vexes with temptations. Hence the necessity lies 
the stronger upon us, who ought to be physicians of the 
soul, to show all tenderness and pity, to examine into 
the nature of the disease, and (if it falls within our pro- 
vince, and is not the effect of bodily distemper) to apply 
the proper remedy. 

But where is this remedy to be found? I answer, in the 
word of God only, and more particularly in the promises 
of scripture, and in the experiences of the saints therein 
recorded. Of every thing else prescribed by the world 
for the ease of a wounded conscience, such as, mirth, 
company, and amusements, we may say, as Job did of 
his friends, Miserable comforters are they all. But to 
apply properly the remedies contained in scripture, re- 
quires much prudence and skill in the spiritual physician. 
An awakened conscience is a powerful casuist, and needs 
often all the knowledge which we can derive from casu- 
istical divinity, from practice, and experience, as well as 
a deep insightinto human nature, and a thorough acquaint- 
ance with the word of God, in order to satisfy all its 
queries, and solve all its doublings. Indeed, sometimes 
the case is otherwise, and very weak things may trouble 
a weak Christian. But, even then, it is our part to re- 
gard these lesser scruples of a tender conscience with the 
utmost condescension, sympathy, and mildness. It is 
our part to calm the troubled mind, to appease the timor- 
ous conscience, and to communicate consolations to the 
afflicted soul, that wishes to be instructed, guided, com- 
forted, and established. To such, it is our part to represent 
the truth, in a manner so clear, and strong, and affec- 
tionate, as to open the heart both to conviction and con- 



LECTURE XXIV. 225 

solation. We ought to imitate him who never broke 
the bruised reed, nor quenched the smoking flax. We 
ought, like him, to bind up that which is broken in 
spirit, and to strengthen that which is weak and exer- 
cised with temptations. Yes, we ought, like the Great 
Shepherd, to carry the lambs in our bosom, by showing 
the most affectionate regard to the young and timid con- 
vert, and to lead gently those that are with young, in 
whom the work of grace is no more than forming, and 
whose hearts are greatly oppressed with doubts and dif- 
ficulties. And, to do all this as we ought, what skill and 
prudence, and patience, and diligence, and, above all, 
what bowels of compassion, and tender affection, are 
required! Who is sufficient for these things? Or who, 
indeed, could attempt these, and all the other difficulties 
of our office, if we had not the promise of the Spirit of 
God to aid us? 

Notwithstanding this great and precious promise, 
however, it is to be feared, that some of us may not set 
about these duties so cheerfully as we ought, since the 
labour which they infer is so weighty. But, if they infer 
labour, take up time, deprive us of innocent amusements, 
and interrupt our studies, yet this is the business which we 
have deliberately chosen, which we have vowed to per- 
form, and to which we were solemnly devoted. And, if 
there is much of the duty left to our own consciences, (as 
no laws can reach to every particular case,) we ought, on 
that account, if we have any ingenuousness, to discharge 
it the more willingly and faithfully, and, on all occasions, 
study more to fufil than to evade our duty. For, if we 
do no more than what we may be compelled to do, and 
cnly make a fashion of doing what, for shame, we cannot 
omit, we must look but for little success in this world, 
and for no reward in the other. In either world, every 
thing that is truly good is to be attained only by diligence 
and labour. This is the price which God hath put upon 
every thing that is truly valuable. 

But that labour, my brethren, which we dread so much 
in discharging this part of our duty, may be greatly les- 
sened, if a minister carries on his pastoral visits, and his 
15 



£26 LECTURE XXIV. 

catechisings, at the same time, in different parts of his 
cure. By this mean, not only a due interval will be 
kept between these exercises, in the same place, but 
much of the visiting of the sick will fall in his way, on 
his catechising or visiting days. 

Besides the labour which attends this part of our duty, 
it will perhaps be urged by such as wish to avoid it, that 
it exposes to much danger, especially in the case of visit- 
ing persons who are afflicted with infectious diseases. 
In regard to this, after observing, that our great pattern 
went straight from the service of the sanctuary to the 
family that had the fever,* I shall do little more than 
repeat the words of one who spent a great part of his 
life and fortune, in doing that, from choice, which we 
are called to do from duty. " I have been frequently 
asked, (says the heavenly Howard, whose humanity led 
him to visit most of the jails in Europe,) I have been 
frequently asked, what precautions I use to preserve my- 
self from infection in the prisons and hospitals which I 
visit? I here answer, next to the free goodness and 
mercy of the Author of my being, temperance and clean- 
liness are my chief preservatives. Trusting in the di- 
vine providence, and believing myself in the way of my 
duty, I visit the most noxious cells; and, while thus 
employed, I fear no evil. I never enter an hospital or 
prison before breakfast; and, in an offensive room, I sel- 
dom draw my breath deeply." When God and duty call 
us, my brethren, we may safely go anywhere, and trust 
to Him, who sends us, for protection. "If I were 
obliged," says Luther, " to encounter at Worms, as 
many devils as there are tiles on the houses of that city, 
this would not deter me from appearing there, when I 
go at the call of duty and religion." In obedience to 
this call, the Jewish priests, without fear, visited even 
the lepers.t I am ashamed to say more. Yonder the 
physician goes to the hospital. 

In like manner, should we, my brethren, perform our 
duty, and trust the consequence to God. Our times are 

* Mark i. 29. 30. f Lev. xiii. & xiv. and Psal. xci. 



LECTURE XXIV. 2Q7 

in his hands, and neither death nor disease can touch us, 
without his permission. Rabbi Simeon ben Chalaph, a 
priest of awful sanctity, was invited to the banquet which 
a wealthy Jew made at the circumcision of his son. 
The richest and the oldest wines were served, and the 
heart of the father was glad. "Rejoice with me, my 
friends," said he, " till my old age, my wine and my 
son shall cheer me." The feast was protracted beyond 
the midnight hoar; but Rabbi Simeon withdrew in the 
twilight. On his way home, he met the angel of death, 
with his countenance clouded with sorrow. " Why art 
thou so sad," said Simeon, " seeing thou art the mes- 
senger of Jehovah?" " I am grieved," replied the an- 
gel, " at the foolish conversation of mortals, who pro- 
mise to themselves long life, when their days are already 
numbered. The man with whom you just now parted, 
as he said, ' till my old age, my wine and my son shall 
cheer me,' in three days must die." " Sad indeed," 
said Simeon; "but tell me, I beseech thee, when art 
thou to come for ,me?" " Over thee, and the like of 
thee," said the angel of death, " I have no power, for 
your times are in the hands of God himself; and, in 
consideration of the good works in which you abound, 
and in which he delights, he often protracts your lives, 
in despite of every danger, and over you extends his 
own pavilion."* 

Independent, indeed, of this peculiar providence which 
guards the good, those exalted, exquisite, and most re- 
fined pleasures, which attend upon the exercise of bene- 
ficence, and that cheerfulness of spirits, and strong hope 
of immortality, which result from a consciousness of 
having done one's duty, and of being in favour with 
God, are, in the highest degree, conducive to health, and 
of wonderful efficacy in bearing up a faithful minister, 
under all the toil and burden of his office. Besides, a 
spirit ardently intent on the pursuits of great and noble 
objects, is elevated above those cankering cares, and 
guilty fears, which usually prey upon the vitals, and 

* Vid. Elleh haddabh. rak. ap, Lightfoot. Hor. Heb. 



228 LECTURE XXIV. 

both increase the miseries, and lessen the measure, of the 
days of man. 

But, the greatest encouragement of all to the discharge 
of every part of our office, is the promise of the divine 
presence and assistance, so peculiarly made to the ser- 
vants of God in the holy ministry. And, if God be 
with us, can any thing be too hard for us? No; through 
Christ strengthening us, we can do all things. Hence 
those wonders of doing and of suffering, which the 
most faithful servants of God have, in all ages, been 
enabled to go through. They found the powers of the 
soul expand in proportion to the objects which it had to 
compass, when conscious of the goodness of their cause, 
insomuch that the world has often been astonished at 
what this true enthusiasm has been able to perform. 
What then should discourage us in a service in which 
we have such present pleasures, such future prospects, 
such great and precious promises, that, as our duty so 
shall our strength be, and such a cloud of witnesses 
to whom these promises have, in all ages, been fulfilled. 

So much for that part of our daily duty whicli relates 
to visiting the sick. We next proceed to speak of that 
discipline and order, which, as a part of his office, a 
minister ought to maintain among his people. 



£29 



LECTURE XXV. 

THE SUBJECT OF DAILT DUTIES, CONTINUED. 

4. Discipline, 8>c. 

Private admonition is the first and most necessary 
part of discipline, and, if duly exercised " as need may 
require and as occasion may be given," there would 
seldom be any necessity of proceeding farther. Every 
faithful minister, therefore, will make conscience of this 
part of his duty, and administer admonition, exhortation, 
and reproof to all within his cure, as prudence may di- 
rect, and as their respective circumstances may require, 
that he may thus " maintain and set forward, as much as 
lieth in him, quietness, and peace, and love, among all 
christian people, and especially among those of his own 
cure."* And this he must do without respect of per- 
sons. He must not, through a mistaken tenderness for 
some, or from a fear of incurring the displeasure of 
others, allow any to live without due censure, in the 
open practice of scandalous crimes, when he ought to 
rebuke them with authority, that others also may fear. 
At the same time, he ought to do all this without any 
unnecessary severity, or any offence to good manners. 
Reproof, like physic, should be so sweetened and pre- 
pared, as to be made palatable; otherwise corrupt nature 
will reject it, however salutary it may be. As it was in 
the ark of the tabernacle of old, the manna and the rod 
must go together.! 

* Liturgy of the Church of England. 

-j- In area tabernaculi erant virga corrections, manna dulcedinis. 



X 



230 LECTURE XXV. 

In no part of our duty, my brethren, is it necessary 
to show your love and meekness more than in private 
admonitions; lest you should provoke when you wish 
to reform. You must therefore deal with the offenders, 
not only with the opportunity and earnestness which be- 
comes a man employed on the part of God, but also 
with the tender love of a parent for the soul of his child. 
You must commend where you can; blame where you 
must. Show that you are always more concerned than 
. angry. Represent no fault as greater than it really is; and 
readily admit of excuses for the past, when accompanied 
with promises of amendment for the future. Delight 
more to caution than reprove, and, above all, encourage 
and exhort. 

Our admonitions, my brethren, ought not only to be 
given in private, but kept private also; that it may ap- 
pear to the admonished that they have proceeded from 
a sense of duty, a tender regard to their persons, and a 
strong love to their souls. Then may we hope that the 
seed thus sown shall, sooner or later, spring up in their 
hearts, and that the happy fruits of it will appear in 
their better conduct. Sometimes, indeed, our labour 
may be lost; but then we have done our duty, and our 
judgment is ivith our God. Sometimes, too, the case 
may be so forbidding, that to offer our admonitions 
would be imprudent. But this will happen but rarely, 
if we watch every favourable opportunity while any 
hope may be left us. Much of the success of our admo- 
nitions depends on the manner and time in which we 
give them. 

When private admonitions have no effect, and a per- 
son's sins are public and scandalous, his minister ought 
not only to deny him sealing ordinances, which proba- 
bly he may not think of asking, but if he continue con- 
tumacious, ought to follow the method directed by the 
church, to make sinners ashamed, and to separate such 
from holy things, till they have edified the church as 
much by their repentance and the outward profession 
of it, as they had formerly scandalized it by their disor- 
ders. By this means he will observe the rule appointed 



LECTURE XXV. 231 

by Christ in his church, of regarding as heathens those 
who will not listen to our admonitions, of noting those 
who walk disorderly, of separating ourselves from 
them, of having no fellowship with them, no, not so 
much as to eat ivith them. To the last expedient, how- 
ever, of extruding them from the communion of the 
faithful, in solemn form, we must have recourse but very 
seldom. Excommunication is of too awful a nature to 
be made too common or familiar. For my own part, I 
hope God will enable me to discharge my duty with 
faithfulness, without ever using so desperate a remedy. 
In nothing, my brethren, do we need more prudence 
than in using the power of the keys. 

" The admonishing of men of rank, who set an ill 
example to others, ought always to be done in that way 
which will probably have the best effect on them. There- 
fore it must be done secretly, and with expressions of 
tenderness and respect for their persons. Fit times are 
to be chosen for this; and it may be often the best way 
to do it by a letter; for there may be ways fallen upon 
of reproving the worst men in so soft a manner, that if 
they are not reclaimed, yet they shall not be irritated or 
made worse by it; which is but too often the case of an 
indiscreet reproof. By this means the minister may save 
the sinner's soul: he is at least sure to save his own, by 
having discharged his duty."* 

Besides endeavouring to reform the wicked, our admo- 
nitions will further aim at stirring up the negligent to 
more care, and at making the good themselves more emi- 
nent in piety and virtue. And if we are careful to 
embrace every opportunity of doing so with prudence, 
we shall have no cause to complain of the want of suc- 
cess. The mean is in itself so likely, that the best and 
greatest of the heathen moralists assiduously practised it, 
as the most promising method to effect a reformation. 
" It has been the custom of my life, (says Socratest to 
the men of Athens,) to be taking you aside, one after 

* Burnet's Past. Care. -j- In his Apology. 



232 LECTURE XXV. 

another, like a father or an elder brother, and to be in- 
cessantly exhorting you to apply yourselves to virtue; 
as I take it God has pitched upon me for this very pur- 
pose." A speech worthy of the notice, and an example 
worthy of the imitation of every faithful minister of the 
gospel. 

It is hardly necessary to observe, that the duties now 
mentioned cannot be performed by a minister without 
residing constantly among his people, and attending 
daily to his charge. It is required of all those to whom 
the care of souls is committed, that they take heed to 
themselves and to all the flock over whom the Holy 
Ghost hath made them overseers, that they govern well 
the church of God, which he hath purchased with his 
own blood; that they watch, and labour, and fulfil their 
ministry; all which they cannot do, if as hirelings, they 
forsake the flock committed to them, and do not watch 
over those sheep, whose blood will be required at their 
hands at the last day. For it is certain, that no excuse 
will be received if the wolf devour the sheep, when the 
shepherd does not attend them.* It is also required of 
those to whom the care of souls is committed, to know 
their sheep, to feed them by the word of God, by the 
administration of the sacraments, by the example of a 
good life, by administering consolation, admonition, and 
reproof, to the' sick, and to the whole within their care, 
as occasion shall be given. It is required of them to 
hold up the weak, heal the wounded, bind up the broken, 
bring again the outcasts, seek the lost. In a word, it is 
required of them, to lay themselves out in all the func- 
tions of their ministry. Now all this cannot be per- 
formed by those who do not watch over their flock, and 
reside with it as constantly as possible; much less by 
those who unwarrantably, and for filthy lucre's sake, 
take upon them more charges than one at once. Ah! 
my brethren, if we, who by our exhortations teach 

* Act. Concil. Trid. Sess. 6, and Sess. 23, &c. " It is ordained, 
that ministers, non residents at their flocks, be deprived." Act. 
Assemb. 1638. 



LECTURE XXV. 253 

others to set their affections on things above, show in 
this manner that our own chief desire is to acquire wealth 
and worldly honour, to seek after company and amuse- 
ment abroad, or even to enjoy ourselves in indolence at 
home, our condemnation must be as dreadful as our guilt 
is aggravated. " We are allowed accommodation and 
subsistence in our charge, to enable us to reside with our 
people constantly, that we may know them thoroughly, 
and consequently speak to them suitably; that our pre- 
sence may awe the bad and encourage the good; and 
that we may lay hold of every opportunity that offers, 
to minister advice and comfort to the sick and afflicted, 
relief to the needy, instruction to the ignorant, and 
friendly offices to all, as need shall require and occasion 
be given. This is what we owe to our flocks, and what 
we owe to our Lord; and the present peace and final 
comfori of our souls depend on our never neglecting it, 
on any plea but such as our conscience assures us will 
2>e sustained at the tribunal of Christ. There our dili- 

r^cr.ce and zeal will be the condition of our acceptance, 
nd the measure of these the measure of our reward. 
If we content ourselves with a partial discharge of our 
ojuty, and, by absence, or indolence, or amusement, or 
business, or even studies, are lost to our people, or 
worse than lost to them by any levity or imprudence, our 
presence will be of little avail. But this is no excuse 
for absence, but a strong reason for being active and use- 
fu\ as well as for being present."* 

Let no minister, therefore, imagine that he may at 
any time absent himself from his charge, his single 
charge, without such an excuse as he may be able to 
plead before God in judgment. Nor let him suppose 
that it is enough, if he be present, to perform the stated 
and occasional duties of his office. " The stated and 
occasional duties! Good God! Is this our care, our 
anxious concern for the souls of those of whom we are 
to give an account to our Redeemer? How many occa- 
sions do we thus lose, where a single word, perhaps, 

* Archbishop Seeker's Charge. 



234 LECTURE XXV. 

might rescue a poor wretch from sin and misery! (for a 
single word will often encourage the good, check the 
bad, support the weak, and resolve the doubting.) And 
where is the influence of our example!"* 

In short, my brethren, nothing else will save us, than 
to labour diligently in God's vineyard, from first to last, 
for the good of souls.t All this, it is true, cannot be 
accomplished without the most unremitting diligence 
and pains. But this will seem no hard matter to such 
as have a right sense of their ordination vows, of the 
value of souls, and of the dignity of their office. Their 
heart is in their work, and the love which they bear to 
it will make every part of it appear a pleasure rather 
than a burden. They would not exchange it, with all 
their toils, for any station, power, profit, or honour, 
among mortals. Nor none of them can compare with 
ours, in point of either present pleasures or future pros- 
pects, if we acquit ourselves as becomes our character. 

* Bishop Bagot's Charge, 1784. 

f "Stewards, watchmen, shepherds, labourers, these and every 
other expression that implies personal attention, unremitted as- 
siduity, vigilance, and fidelity, are applied to you in scripture. 
You are commanded, before God and the Lord Jesus Christ, to be 
instant, in season and out of season, to reprove, rebuke, exhort, 
with all long-suffering and doctrine; to watch in all things, to do 
the work of an evangelist, and make full proof of your minis- 
try." And the ordiDation office enjoins, "That you never cease 
your labour, your care, and diligence, until you have done all that 
lieth in you, according to your bounden duty, to bring all such as 
are or shall be committed to your charge, unto that agreement in 
the faith or knowledge of God, and that ripeness and perfectness 
of aid in Christ, that there be no place left among you, either for 
error in religion, or viciousness in life." 

" These are all of them evidently personal duties,- and it is to 
my conception utterly impossible for any man, who seriously be- 
lieves that he must give an account of his stewardship at the last 
day, to read such injunctions as these, and then render himself 
incapable of fulfilling them, by absenting himself from his cure, 
seeking amusement or employment elsewhere, and trusting to an- 
other for the discharge of duties which belong solely and entirely 
to himself." — Bishop Beilby's Charge, 1790. 



LECTURE XXV. 235 

Why then should we make any account of our labour? 
" In all other professions, those who follow them labour 
in them all the year long, and are hard at their business 
every day of the week, and almost every hour of the 
day. Indeed, there is no trade or course of life, that 
does not take up the whole man; and shall ours only be 
an exception? Ours, that is the noblest of all, and that 
has a certain subsistence fixed to it, and does not live by 
contingencies and hopes, as all others do; and shall we 
make the labouring in our business an objection against 
any part of our duty?"* Ought, we not to have laid our 
account with all this labour when we entered upon the 
office of the holy ministry? We then undertook a 
charge, which the scriptures frequently compare to 
whatever requires most labour, as well as most care 
and diligence among mankind. We undertook an office 
compared, indeed, from its dignity, to that of rulers, 
ambassadors, and even angels; while the names of 
builders, labourers, and soldiers, and the significant em- 
blem of our Lord's washing the feet of his disciples, 
show the necessity of incessant labour, and of descend- 
ing to the meanest offices of charity for our brethren. 
We undertook to be guides, instructors, pastors, watch- 
men, stewards, to that people over whom the Holy 
Ghost hath made us overseers. We have, under 
Christ, undertaken to lead a band of his soldiers against 
principalities, and powers, and spiritual wickednesses in 
high places. We must go before them in the sharpest 
conflicts; we must acquaint them with all the stratagems 
and assaults of their enemies; we must watch ourselves, 
and keep them watching, for if we neglect this, both 
they and we together may perish. And then how shall 
we answer it to Christ at the last day, when he calls us 
to account for those souls which he purchased with his 
precious blood! How shall we face our people, when 
we meet them at his tribunal? Or how can we hope 
to be saved, if only one soul through our neglect has 
perished? 

* Burnet's Past. Care. 



236 LECTURE XXV. 

" I confess (said a faithful servant of God) that I sel- 
dom hear the bell toll for one that is dead, but conscience 
asks me, what hast thou done for the saving of that soul 
before it left the body? There is one more gone into 
eternity, what didst thou to prepare him for it? and what 
testimony must he give to the judge concerning thee? 
Such questions will naturally occur, at such a time, to 
every minister, whose conscience has not lost all feeling 
and tenderness. When one of our flock passes the 
awful line of separation, or when we are laying his re- 
mains in the chamber of darkness, how can we help 
reflecting with ourselves, and saying, here lies the body, 
but where is the soul? What did I for it before it de- 
parted? It was part of my charge, what account can I 
give of it to God?"* To enable us to give our account 
with joy, and not with grief, we ought, my brethren, 
to labour in our ministry day and night, with unremit- 
ting ardour; considering that many of the souls under 
our charge may, alas! in a few days be out of our reach, 
and for ever fixed in heaven or hell. How should this 
consideration teach us to improve every moment, and to 
grasp eagerly at every opportunity of doing them all the 
good we can? especially when we consider how many 
things there are in one soul that need our notice; how 
many such souls we have to do with; how ignorant the 
most of them are in things of everlasting moment; and, 
what is stiil worse, how unwilling they are to learn 
them; and that we can speak to them, perhaps but once 
for fifty or a hundred times that they are addressed by 
the emissaries of Satan! What activity, industry, and 
zeal, must we have to go through our labours! What 
firmness of mind to support us under all the difficulties 
and trials of our calling! And what need of earnest 
prayers for the Spirit of God to help us! 

Seeing, therefore, our office requires the most inces- 
sant diligence, how dreadful and aggravated will our 
final condemnation be, if souls under our ministry 
perish by our neglecting any part of the great work 

* Baxter's Reformed Pastor. 



LECTURE XXV. 237 

which we have undertaken! "Our parents who des- 
tined us for the ministry; our tutors who taught us for 
it; our learning and ministerial gifts; our voluntarily 
undertaking the care of souls; all the care of God for 
his church; all that Christ hath done and suffered for it; 
all the precepts, promises and threatenings of the Holy 
Scriptures; all the examples of prophets, apostles and 
preachers there recorded; all the books in our study 
which tell us of our duty, or any way assist us in it, 
all will rise in judgment against us! All the sermons 
which we have preached to convince men of the danger 
of sin, of the torments of hell, of the joys of heaven; to 
quicken them in their duty, or reprove their neglect; all 
the maintenance we take for our service; all the honour 
we receive from the people; all the ministerial privileges 
we enjoy; all the witness we have borne to the neglect of 
our ministers; all the judgments and mercies of God with 
which we have been acquainted; all the fervent prayers 
of God's people, which were offered on our account; 
and, finally, all our own vows, promises, and resolu- 
tions, for diligence in our work, will, at the last great 
day, aggravate our condemnation, if we are found un- 
faithful in our Master's service."* 

Such awful considerations, my brethren, may alarm 
us, if softer motives will not allure us, to our duty. But, 
as I would hope that these last may have a considerable 
influence upon the best and most ingenuous part of our 
nature, I shall here suggest a few of them, in the words 
of an excellent performance, cited on several occasions 
already. "Let us consider our respective congregations, 
my brethren, in the nearest and most interesting point 
of light, even as a certain portion of our fellow-travellers, 
committed to our care, through this journey of human 
life, and, by appointment of Providence, especially en- 
trusted to us for direction, assistance, and consolation. 
When we view our people in his new and endearing 
relation, as depending on us for instruction when igno- 
rant, for help when distressed, and for comfort when 

* Baxter's Reformed Pastor. 



258 LECTURE XXV. 

afflicted, we must be very insensible if we do not feel a 
new flow of good will towards them, a strong inclination 
to enter into their concerns, to take their pains and their 
feelings upon us, and to watch for opportunities of doing 
them good. What though kind offices among them 
should take up much time, require much pains, put us 
to much real trouble and inconvenience, rob us of many 
agreeable amusements, and greatly interrupt delightful 
and useful studies? A just sense of the important relation 
in which we stand to our respective flocks, and a genu- 
ine feeling of that tender affection which is due to them, 
will not allow us to hesitate one moment, whether that 
part of our time is most worthily employed, which is 
taken up in doing real offices of friendship among them; 
or that part of it which is spent in perusing the finest 
writings of the greatest geniuses that ever appeared in 
the world; or in polishing any little compositions of our 
own. Is the arranging of words, the measuring of periods, 
the beautifying of language, or even storing our own 
minds with the divinest sentiments, an employment of 
equal dignity and importance in itself, or equally plea- 
sant on reflection, with that of composing differences, 
extinguishing animosities, searching out modest indigent 
merit, and relieving it, giving counsel to a perplexed 
mind, suspending pain by our sympathy and presence, 
though it were but for a moment, suggesting to an un- 
furnished mind proper materials for meditation in the 
time of distress, or laying hold of a favourable opportu- 
nity of conveying valuable instructions, and religious 
impressions, to a mind little susceptible of them on other 
occasions? There is no need of saying any thing in con- 
firmation of this; it was the glorious character of Jesus, 
that he went about doing good."* 

To conclude, my brethren, let us make the interest of 
our people our own. Let their advancement in know- 
ledge and holiness be our honour, their consolation our 
joy, their prosperity or adversity our pleasure or pain. 
Let all we are, all we have, be devoted, as much as 

* Leechman's Syn. Serm. 



LECTURE XXV. 239 

possible, to their service. In a word, let us live only 
for Christ and his church; and in his service, if we are 
called to it, let us rejoice to die. Let us reckon, with 
the apostle, not even our life dear, provided we accom- 
plish the ministry we have received from the Lord. 
Happy the pastor who is thus devoted to his charge! 
To him every labour is sweet, every toil is pleasant. His 
whole life is one labour of love, and his death an entrance 
into heaven. 



240 



LECTURE XXVI. 

OF THE DOMESTIC DUTIES, OP. FAMILY HF.L IGIOK", OF A MINIS- 
TER OF THE GOSPEL. 

Having enumerated some of the daily duties of a 
minister in his parish, I might now speak of those which, 
in common with all other good Christians, he ought to 
discharge in the closet and family. But, of the first of 
these, what has been already said on the subject of 
prayer, may at present suffice; and, instead of delineat- 
ing the last, I shall only relate the following narrative, 
which I had, of the daily practice of the venerable and 
aged Theophilus, from one who had spent a day or two 
in his family. " As I approached his house in the even- 
ing, I heard, as I drew near, the voice of psalms. The 
family were engaged in worship, and so intent on their 
devotions, that I joined them, I believe, without being 
observed. The singing continued long enough to ani- 
mate, but not to tire. A portion of scripture was then 
read, with a solemnity and emphasis becoming the word 
of God. On this the saint made a kw short, but perti- 
nent reflections and practical improvements, as soon as 
he had done. He also introduced much of what he had 
read into the devout and fervent prayer which ensued, 
during which the whole family kneeled, but did not 
lean. The whole was closed with an evening hymn, 
and the Gloria Patri, at which, as in the singing of 
psalms, the most of them, I think, stood, (deeming this, 
I suppose, the most reverent posture in addressing and 
praising God,) while their hands, eyes, and, I am per- 
suaded, their hearts too, were lifted up to heaven. I 
thought I perceived every one repeating the words under 



LECTURE XXVI. 241 

his breath, and giving a nearly assent to every petition. 
This, perhaps, contributed to make them more serious 
and attentive. 

" Worship being ended, the saint gave me the right 
hand of fellowship, and discoursed of various subjects, 
in a heavenly and edifying manner, suited to his profes- 
sion, to his years, and to his near hopes. A temperate 
and frugal meal was then served, on which the saint, 
standing up, and raising his hands and eyes to heaven, 
implored the divine blessing, with a solemn audible 
voice, and of a length becoming a joint and serious act 
of devotion. With the like exercise the meal was closed, 
and the family, with many pious ejaculations, went to 
take their repose for the night. Their private devotions, 
which they performed by turns, as each had opportunity, 
were, as I understand, all over before supper, when the 
faculties are less subject to drowsiness and distraction; 
and therefore the fitter for a spiritual service. 

" As the day ended, so it began, with God. — Each, 
as he rose next morning, betook himself to private devo- 
tions; and, some time afterwards, the whole joined in 
family worship, before they sat down to. their morning 
meal. After a solemn pause, a few words, by way of 
sursum corda, and a pious ejaculation to God for aid 
and acceptance, the service proceeded in the same order 
as on the preceding night. The hymns, on both occa- 
sions, were adapted to Christian worship, as well as to 
the particular season; not unlike those of Bishop Kenn, 
part of whose midnight hymn also, as I thought, occu- 
pied some moments, which were, at the midnight sea- 
son, stolen from sleep, and added to the great purpose of 
existence, the promoting of the glory of God, and the 
preparing for the eternal enjoyment of him in heaven. 

" The morning meal was conducted in the same man- 
ner as that of the evening; and, as I was urged to stay 
for a day or two, I now prepared to accompany Theo- 
philus in the course of his daily duty, after he should 
spend, as usual, an hour or two in his study or closet. The 
catechising of about twenty persons, in a neighbouring 
farm, was the principal business of the day, and took 
16 



242 



LECTURE XXVI. 



up between two and three hours. This exercise began 
with psalms and prayers; after which the individuals of 
each family were examined in order, their proficiency 
marked in the margin of the list, and their attention re- 
spectively directed to whatever points of necessary 
knowledge they were found to be deficient in, or re- 
quired their first and greatest care. Such as were 
desirous, and found qualified to communicate, received 
tickets of admission, with suitable advices; and to the 
young were prescribed tasks of hymns, psalms, and 
prayers. A general exhortation, joined with a hymn 
and prayer, closed this part of the day's business, which 
was all performed in a lively, earnest, and solemn man- 
ner. True devotion has in it something so engaging, 
that I believe the profane, in hearing such impressive 
and pathetic exhortations, would, in spite of their nature, 
be devout. 

" The visiting of a sick person, on our way home, 
occupied some time afterwards. The person was a 
noviciate or candidate for holy orders, so far gone in a 
consumption as to be seemingly near his end, and I 
believe, more than seemingly prepared for the event. 
When we entered, his face, like that of Hezekiah, was 
turned to the wall, and, like him too, he was praying, 
but not for an addition of years or days to his life. He 
had been repeating, as I understood, from what I over- 
heard of it, part of Hildebert's Oratio ad Dominum, 
[which, in case you may not have seen it, I hereto sub- 
join in a note.*] 



* " Tu intrare me non sinas 
Infernales officinas; 
Ubi mceror, ubi metus, 
Ubi foetor, ubi fletus; 
Ubi piobra deteguntur, 
Ubi rei confunduntur; 
Ubi tortor semper casdens, 
Ubi vermis semper edens; 
Ubi totum hoc perenne, 
Quia perpes mors Gehennae. 



Me receptet Sion ilia, 
Sion David urbs tranquilla; 
Cujus Faber auctor lucis, 
Cujus porta signum crucis; 
Cujus clavis lingua Petri, 
Cujus cives semper lseti; 
Cujus muri lapis vivus, 
Cujus custos rex festivus. 

In hac urbe lux solemnis, 
Ver seternum, pax perennis; 



LECTURE XXVI. 



243 



"The conference, and the consequent prayer of these 
two saints, both so near heaven, were sufficient to con- 
vince any one, that it is better to go to the house of 
mourning", than to the house of feasting 1 . I never before 
understood so well the meaning of the apostle's triumph- 
ant song, O Death, where is thy sting! O Grave, where 
is thy victory! 

" An hour or more of the latter part of the day was 
spent by Theophilus in his favourite and only amuse- 
ment, of cultivating a small spot of his garden, which 
he did occasionally, more for the purpose of promoting 
health than labour. In the evening, as in the morning, 
a considerable portion of time was spent in private devo- 
tion and study, which, after a little interval, was suc- 
ceeded by the worship of the family, in the manioer de- 
scribed before. And, as the next day was the Sabbath, 
the preparation for it began by adjusting the affairs of 
the family a little sooner, and making the devotions 
more particular in regard to it. On this evening, too, a 
general retrospect was taken of the week, as well as of 
the day, and the younger and more ignorant of the fa- 
mily examined as to their progress in religious know- 
ledge, especially in those matters which had been more 
particularly recommended to their attention. 

" On the Sabbath morning, Theophilus and all the 
family were up earlier than on other days, in order to 
have more time for the exercise of reading, meditation, 
prayer, private and domestic, and the other duties of 



In hac, odor implens coelos, 
In hac, festum semper melos. 

Non est ibi corruptela, 
Non defectus, non querela: 
Non minuti, non deformes, 
Omnes Christo sunt conformes. 

Urbs ccElestis, urbs beata! 
Super petram collocata. 
Urbs in portu satis tuto! 
De longinquo te saluto: 
— Te saluto, te suspiro, 
Te affecto, te requiro. 



Quantum tui gratulentur! 
Quam festive conviventur! 
Quis affectus eos stringat, 
Aut quae gemma muros cingat, 
Quis Chalcedon, quis Jacintus, 
— Norunt illi qui sunt intus, 
In plateis hujus urbis, 
Sociatus piis turbis. 
Cum Moise et Elija 
Pium can tern Alleluja!" 



244 LECTURE XXVI. 

that sacred day, the most important of the seven. A 
solemn stillness filled the house, a sacred joy reigned in 
every countenance, and the call to public worship, by 
the tolling of a bell when the time arrived, was cheer- 
fully obeyed by all. On entering the church, every one 
seemed sensible of treading on sacred ground; and dis- 
covered the most awful respect for the great invisible 
Being whom they believed to be in that place peculiarly 
present, and whom they came thitherto worship. Each, 
before he took his seat, put up a short silent prayer to 
God for assistance, acceptance, and a blessing. 

" When the people were assembled, and sufficiently 
composed, the door was shut to prevent any distraction 
or disturbance from stragglers, or others, whose indiffer- 
ence to the service might hinder their attendance in due 
time. Theophilus then, in a few words, called the atten- 
tion of the congregation to the great and solemn work 
in which they were about to engage, — prayer and praise 
to God. He then sung a hymn or psalm, in which the 
congregation joined, in a standing posture, with coun- 
tenances filled with a mixture of cheerfulness and awe. 
A pause ensued, and then a prayer. A portion of scrip- 
ture was next read, on which the minister made but few 
observations. Indeed, the sacred scriptures seldom need 
many to make them sufficiently intelligible. We mix 
too much of our own alloy with the pure and precious 
word of God. 

'"After this was administered the sacrament of bap- 
tism, with a solemnity and particularity of engagement 
that could neither be lightly thought of nor soon forgot- 
ten. Theophilus then, after having again sung and 
prayed, addressed his hearers at some length, by teach- 
ing some doctrine or inculcating some duty. But this 
part of the service, as I was told, he would on some rare 
occasions omit, that they might always consider the 
worship of God, in prayer, and praise, and reading the 
scriptures, as the principal end of their meeting. A 
fourth prayer, also accompanied with psalms, succeeded 
this discourse, and the people were dismissed with the 
usual apostolic benediction. Of the first prayer, the 



LECTURE XXVI. 245 

greater part consisted of ascriptions of praise, and a 
craving of aid and acceptance. The second related to a 
confession of sin, and petitions for pardon and sanctifi- 
cation. The third, a thanksgiving, more especially for 
Christ and the gracious benefits of his gospel. The 
fourth was more general and intercessory. The hymns 
were suitable to the prayers, and the last ended with the 
Gloria Patri, or doxology. 

" Immediately after public worship was ended, the 
communicants of that part of the parish which were on 
that day to partake of the Lord's Supper, repaired to the 
communion table, after the rest of the congregation was 
dismissed. I must observe that the parish being large, 
was divided into four parts; to one or other of which, in 
rotation, this sacrament was administered on the first 
Sabbath of every month, (whether in allusion to the 
three great feasts of the Jews, or not, I will not pretend 
to say.) By this means, however, all had an opportu- 
nity of communicating thrice in every year; and the 
quarter, whose turn it was to communicate next, was 
always that in which the minister had either his course 
of pastoral visits, or catechising the month before; that 
he might thus have an opportunity of addressing every 
person suitably, and personally, while he gave them 
tokens, or tickets of admission, to that sacred ordinance; 
and especially of examining and confirming the young 
with a view to it. By this method there was never oc- 
casion for any assistant to dispense the sacrament, and 
there was never any bustle, or crowd, to occasion any 
disturbance or distraction; as too often happens when 
this sacrament is administered but seldom, and ministers 
and congregations crowd to it, as to a fair, from neigh- 
bouring places. In such mixed and disorderly crowds 
there can be little devotion; and no body would think it 
the fittest place for recollecting their obligations to a dear 
departed relative. 

" After a few words on the nature and end of the or- 
dinance, and the dispositions of soul with which it should 
be gone about, the words of the institution were read, 
and the elements consecrated and handed about from one 



246 LECTURE XXVI. 

end of the table to the other, each, in his order, partici- 
pating as they went along, the dispenser having done so 
first. During the communion, a solemn expressive si- 
lence reigned. Theophilus spoke not a word, save the 
single sentence which usually accompanies the delivery 
of the elements. But after the act was over, he gave a 
few exhortations, with the same earnestness and solem- 
nity with which he performed all the other parts of the 
service of the sanctuary, and accompanied them with a 
suitable prayer, or rather thanksgiving, hymn, and bene- 
diction. 

" In holiness, usefulness, and happiness, Theophilus 
lives on earth such a life as I conceive the angels live in 
heaven. Blessed is that servant whom his master, 
when he cometh, shall find so doing! Would to God 
we were all like him, that we might stand in his lot on 
the last day!" 



247 



LECTURE XXVII. 

OF THE RELAXATIONS OF A MINISTER OF THE GOSPEL. 

Much, my brethren, has been said about the various 
duties of our office, and much might be added still. But 
I think I already hear some brother of a light or a lazy 
turn of mind, ask, "Is there no discharge at all from 
this warfare; is there no respite at all from duty? Has 
a minister no time allowed him for relaxation from the 
important work in which he is engaged, or for sharing 
in the amusements and recreations of the world?" 

Sorry should I be, my brother, to refuse you any thing 
that may be truly good for you. Exercise and recreation" 
in such a measure as your office may admit, and your 
health require, are not forbidden. But then, this exer- 
cise should be such as suits your character. It should 
be manly, decent, and grave; and should possess neither 
your mind nor your time too much, nor have any thing 
in it that may prejudice your people against you. • For 
whatever would offend them would, at the same time, 
hurt your usefulness; and, therefore, though in itself in- 
different or lawful, would in you be highly criminal. 
The apostle's reasoning on another subject is equally 
applicable to this, and his exhortation much to the pur- 
pose. Take heed, lest by any means this liberty of 
yours become a stumbling-block to them that are 
weak. For if ye wound their weak consciences, ye sin 
against Christ. With him, therefore, we should re- 
solve to abstain from all such things while the world 
standeth:* 

* 1 Cor. viii. 8-13. 



248 LECTURE XXVII. 

/ Do you, my brother, regularly visit and catechise your 
people? If you do, this of itself is abundant exercise. 
But, should you wish for more, and find it requisite for 
your health to have it, (which will rarely be the case,)* 
let it be of the character already mentioned, and taken 
in great moderation, that nobody may have cause to 
suspect that any thing but health is your object. Let it 
also be in proper company. When Alexander was 
asked if he would run in the Olympic games; yes, an- 
swered he, if I may have kings to run with me. 

To correct any bad tendency arising from a studious 
and sedentary life, should be the end of our recreations; 
and therefore such amusements only as contribute to give 
exercise to the body, while they relieve the mind, will 
be of any use to us. Gaming, and plays, or, in other 
words, dice, cards, and attendance on the theatre, and 
such other amusements as serve only to waste the time, 
poison the mind, or ruffle the temper, are to be carefully 
shunned by us. They answer many a bad purpose, 
and no good one. They are unsuitable to our profes- 
sion, as ambassadors of Christ, and unsuitable to our 
character, as men of God. They might perhaps render 
us at times more agreeable to a few of the thoughtless 
and profane, who may wish to have us no better than 
themselves; but would certainly tend to degrade us in 
the opinion of every considerate and pious person. Nay, 
let us ask ourselves, if our high esteem of the character 
of Isaiah, St. Paul, or any other prophet or apostle, 
would not be greatly lowered, if it were recorded of 
them, that they excelled in the dance or song, or were 
given to such diversions as dice, and cards, and attend- 

* " Though I have a body that hath languished under many 
weaknesses for many years, and my diseases have been such as 
require as much exercise as almost any in the world, and I have 
found exercise the principal means of my preservation till now, 
and therefore have as much reason to plead for it as any man that 
1 know alive, yet I have found, that an hour, or half hour's walk 
before meat, hath been blessed with my preservation. And I do 
not know one minister of an hundred, that needeth so much as 
myself." — Baxter s Reformed Pastor. . 



LECTURE XXVII. 249 

ance on the theatre? At any rate, we are members of 
a society, whose laws do wisely forbid all such diver- 
sions.* And these laws our ordination vows have strict- 
ly bound us to obey. 

That all such amusements as these are, at all times 
and to all persons, either unlawful or inexpedient, I do 
not say. But that they are often so to many, and 
always so to some, cannot easily be denied. Every 

* " Sic decet omnino clericos in sortem Domini vocatos, vitam 
moresque suosomnes componere, ut habitu, gestu. incessu, sermone, 
aliisque omnibus rebus, nil nisi grave moderatum, et leligione 
plenum, prse se ferant. Levia etiam delicta (quae in ipsis maxima 
essent) effugiant, ut eorum actiones cunctis arFerant venerationem. 
Statuit sancta synodus, ut quae alias a summis pontiricibus et a 
sacris conciliis, de clericorum vita, honestate, cultu doctrinaque 
retinenda, ac simul de luxu, commessationibus, choreis, altis, ac 
quibuscunque criininibus, nee non secularibus negotiis fugiendis, 
copiose, ac salubriter sancita luerunt, eadem in posterum, iisdem 
pa>nis, vel majoribus, arbitrio ordinarii imponendis, observentur: 
nee appellatio executionem hanc, quae ad morum correctionem 
pertmet, suspendat." — Condi. Trid. Sess. 22. c. 1. 

" Episcopus aut Presbyter seculares curas non adsumet; alioqui 
deponatur." — Canon. Apost. 6. 

" Non sint compotores, non aleatores, non aucupes, non vena- 
tores, non sycophantae, non otiosi aut supini, sed sacrarum litera- 
rum studiis, et prsedicationi verbi, et orationibus pro ecclesia, Domi- 
num diligenter incumbant." — Reform. Leg. Eccles. Angl. Anno 
1571. 

" Deformatur honestas, cum clericus se immiscet in negotiis secu- 
laribus. Item, intendo mimis et jocularibus. Item, tabernas in- 
grediendo, nisi tempore itineris. Item, ad aleas et taxillos luden- 
do, vel eisdem interessendo. Item, quocunque ornatu superfluo 
utendo." — Lindwood de vi et honest. Clerici. 

" It is ordained, That such as are light and wanton in their be- 
haviour; as in gorgeous and light apparel, in speech, in using light 
and profane company; unlawful gaming, as dancing, carding, 
dicing, and such like, not beseeming the gravity of a pastor, be 
sharply rebuked, and, continuing therein, be deposed." — Act. As- 
semb. 1638. 

On reading these acts, every pious brother will say, as St. Je- 
rom on a similar occasion, " Non de lege queror, sed doleo cur 
hanc legem meruerimus." 



250 LECTURE XXVII. 

one, therefore, especially of us, who takes a share in 
them, should consider seriously the nature and tendency 
of what he is doing. Such amusements may not, per- 
haps, incline you, my brother, to passionate, much less 
to profane expressions; they do not, perhaps, agitate your 
mind, sour your temper, or waste your spirits; they do 
not tempt you, perhaps, to any sort or degree of unfair- 
ness, which might weaken the moral sense, be the occa- 
sion ever so trifling. But see if they make you not mix 
with company, if not dangerous to you, at least unsuit- 
able. See if they do not devour more time than is con- 
sistent with a due attention to the business of your 
station, public or private, or to the regular order of your 
family. See if they do not take up any part of the 
time which ought, or at least might be spent to better 
purpose, in a religious recollection of your ways, or 
any other improvement of your own soul, or those of 
others, in piety and virtue. These amusements may not, 
perhaps, carry you the length they do many others, to 
consume a greater part of your income, than justice to 
your creditors, to your family, and to the poor, will 
allow. Even say they should cost you nothing; yet see 
if they do not engage your heart, and that a fondness 
for them does not grow upon you; see if they do not 
lower your character, and lessen your usefulness and 
ability of doing good in the world. Or, suppose what 
can hardly or never be the case, that they do yourself 
no harm at all, yet, if by your means they do harm to 
others, enticing the well-meaning, by your example, to 
any thing, which, in itself, or in their circumstances, may 
be either unlawful or unwise, you are, without question, 
much to be blamed, and likely to be a partaker of other 
men's sins. So that, all things impartially considered, 
you will see that there is an absolute necessity, if you 
would keep yourself free from guilt, to abstain entirely 
from such amusements as these, which, to yourself or 
others may be productive of so much evil.* 

Whatever approaches the vanities and disorders of the 

* See Archbishop Seeker's Sermons, Vol. III. 



LECTURE XXVII. 251 

world, should be avoided by us, who ought not to be 
conformed to the world, but rather transformed from it. 
Yes, the amusements of the world, with all its business, 
its labours, and its cares, ought all to be given up by us, 
unless we mean to give up our profession, and to be 
lovers of business, or of pleasure, more than lovers of 
God. What are these, may Christ say to his minister, 
what are these to thee? Follow thou me. Be going 
about doing good, and you are at once in the exercise 
both of duty and amusement. Relax, at times, the mind 
from graver studies, by reading the historians and poets, 
by seeking more knowledge in any science that may be 
connected with or subservient to your office, by apply- 
ing that knowledge to the purposes of life, by advancing 
the temporal, and especially the eternal interests of man- 
kind. Such amusement, in subordination and subser- 
viency to the duties of your calling, is rational and 
becoming; and more, if you wish, or rather if you need 
it, may be had from the conversation of select friends, 
and from your garden, which may have some share of 
your time, when your study and your parish will admit 
it. 

This much, my brethren, our Master and our busi- 
ness allow us, and with this we ought to hold ourselves 
contented and thankful. In other religions, the infatu- 
ated ministers spend whole years in the most painful 
and unremitting exercise of what they conceive to be 
duty, though they want the grace which we have to 
support them, and the prospects which we have to cheer 
them. It is now above twenty years, since a disciple of 
Brama, as I have been told by those who saw him, has 
been holding up his right arm in the same position. 
How easy, in comparison of this, is the whole amount 
of duty required of us, who are called to bear a yoke so 
easy, and a burden so light, that it would be considered 
as no more than relaxation by Abukeker the Bramin.* 

* "In christian hearts, O for a pagan zeal! 

A needful, but opprobrious prayer! As much 

Our ardour less, as greater is our light!" Young. 



252 LECTURE XXVII. 

Yes, my brethren, as much relaxation as nature re- 
quires, is happily furnished by our business, and we 
should do well to consider if any more becomes us. If 
we must have more, we should not have thrust our- 
selves into that calling, which requires us to make God 
and his work our business and our pleasure. Can we 
indeed see so many souls perishing around us, needing 
our assistance, and death giving no respite, and can we 
think of amusement, and relaxation! Can we think of 
the joy, or torment, to which some of them are every 
moment entering, of the shortness of the time which we 
and they must be together, and can we, under the im- 
pression of such thoughts, seek or think of recreation! 
May a physician seek his recreation, when the plague is 
raging around him, and his patients daily and hourly 
dying of the distemper? No, my brethren; nor shall 
we, if we think of the value of souls, of their imminent 
danger, and of the urgent nature of our errand. . This 
urgency is strongly represented by our Saviour's charge 
to his first missionaries, not to lose of precious time so 
much as to wait to salute those who should meet them 
by the way.* A life so busy as ours ought to be, has 
seldom any room for recreation. Nay, we should even 
take as little rest as possible, either for the body or the 
soul. The body will soon get enough of it in the grave, 
and for the soul, there remaineth a rest with God, if we 
are diligent in the discharge of our duty. 

Diversions and amusements, then, are so little suited 
to our office, that we may perhaps be considered as 
acting out of character, when at any time we partake of 
them. If a church, or altar, consecrated to sacred uses, 
would be profaned by being converted to a theatre, or 
stage for acting plays or sports, as the sacred cups of 
the temple at the impious feast of Belshazzar, how can 
the priest himself, who is in a more solemn manner 
consecrated and devoted to God, be otherwise than pol- 
luted, by partaking of those diversions, by which we 
should consider even metal, timber, and stone as pro- 

* Luke, x. 4. 



LECTURE XXVII. 253 

faned? We should therefore remember that we are con- 
secrated persons, and that even things that may not be 
sinful in others, are far from becoming in us; to whom 
things even innocent and lawful may not always be ex- 
pedient. We should not satisfy ourselves with avoiding 
the things that are forbidden, but strive to do the things 
that are commanded. We should not consider what God 
may forgive, but what he will approve; and study not 
only to escape censure and punishment, but to obtain his 
praise and reward. And whether this may be expected 
from any diversion or amusement, be you, my brethren, 
judges. 

We are, besides, to consider ourselves as persons in 
whom the Holy Ghost resides; and in relation to this, 
we ought frequently to consider what we do, as well as 
what we are. And we should do well to consider, if any 
diversion or amusement be a likely way to invite his 
presence, or make him delight to dwell with us. If 
these be not sinful in their nature, yet they may be vain 
and foolish, and therefore unsuitable to our character, and 
incompatible with the presence of the Holy Spirit. In 
this, does the Spirit lead me? For this, does the Spirit 
love me? By this, am I inviting and improving his 
holy inspirations? By such questions, it will be our 
wisdom to try our ways and our doings. 

Look, my brethren, to your predecessors and your 
models, the prophets and apostles of the Lord, and see 
if the love of diversions and amusements were spots 
in their character. Or, consider the fatigues and hard- 
ships just now endured by your brethren, who preach 
the gospel in heathen countries and in foreign climes. 
They have forsaken father, and mother, and brother, and 
friend, and hold their lives every hour in jeopardy. And 
will not you, free from these hardships, seek pleasure 
and delight, not in vain amusements, but in serving 
God with gladness, for making your duty so much easier, 
and making your lines to fall in more pleasant places? 
Think also of the multitudes who are doomed to toil and 
slave daily from morning to night, in order to obtain a 
scanty and precarious subsistence; and then think, if 



254 LECTURE XXVII. 

kind providence hath exempted you from these hardships, 
which have fallen to the share of so many, whether you 
ought not to improve the distinguished mercy, not by 
wasting your Master's time and talents in idleness and 
amusement, but by devoting them zealously to his ser- 
vice, and spending them in the exercise of devotion and 
of charity; in attending to all the ways and means of do- 
ing good that are in your power, and in exalting your 
own souls, and those of others, to the highest possible 
degrees of christian perfection. 

Let none allege that these are hard sayings, and that 
none can bear them; for experience shows that I con- 
tend for no more than may be easily performed. A very 
large denomination of Christians find it practicable enough 
to " refrain from all unprofitable plays, frivolous recrea- 
tions, sportings, and gamings, which are invented to pass 
away precious time."* And shall ministers complain 
of being denied what ordinary Christians are willing to 
dispense with? If they do, I dare not condemn them, 
any more than I would pretend to justify them. I shall 
only say, that amusements, even when most innocent in 
their nature, and moderate in their measure, are far from 
being favourable to our sacred business. Their tendency 
is to weaken the powers of the soul, and to relax that 
spring, with which it exerts itself in its noblest functions. 
Diversion is by no means a proper preparation for prayer, 
meditation, or any other religious exercise. On the con- 
trary, it takes away, if not the capacity, at least the relish 
for devotion; and from this the transition is short and 
easy to a dislike and aversion to every thing sacred and 
serious. Whereas the exercise of our intellectual, social, 
and moral powers, in thinking, and conversing as rational 
and immortal beings, improve and enlarge our noblest 
faculties, qualify us for every act of our duty, give us the 
highest satisfaction in the discharge of it, and the sub- 
limest pleasure on reflection. In these, and the like exer- 
cises, therefore, should we occupy ourselves, if we wish 
for any delight that is solid and lasting. And whatever 

* Barclay's Apology for the Quakers, Prop. 15. 



LECTURE XXVII. 255 

our relaxation be, we should study to make it useful as 
well as innocent. The one is common, the other is con- 
secrated; the one is amusement, the other is charity; and 
I need not say which will give most pleasure here, or 
most profit hereafter, when all our ivorks shall be tried 
as by fire. 

Wherefore, my brethren, "if at any time we share in 
any of those amusements that are deemed the most in- 
nocent, we should remember, that we are even then on 
slippery ground, and in great danger of going farther 
than we ought; in great clanger of going farther than is 
innocent in us, and farther than becomes our character. 
For we should be attentive to serious reflection in the 
midst of gaiety, and seize on every opportunity of pro- 
moting what is right, where too generally what is wrong 
abounds. If we cannot always, and altogether keep 
free of idle amusements, and idle conversation, (by 
which I mean no more than what is generally deemed to 
be innocent,) we should at least participate of them so 
seldom, and so little, as to show the world that our 
happiness consists in quite a different matter. For if, 
instead of being grave, and studious, and laborious in 
our profession, we dissipate ourselves in vanities, or 
sink into luxurious indolence, the awe of our character, 
the influence of our example, and the weight of our 
preaching, will be lost. The thoughtless will imagine 
that they may safely step a little farther than we, and 
then fall into palpable sin; while the indifferent to reli- 
gion and virtue will make it their boast, that we aim to 
be as like them as for shame we can, and will blas- 
pheme, on that account, the worthy name by which we 
are called." 

" Even talking with pleasure and delight of the diver- 
sions and amusements of the world, discovers a fondness 
for them more than is consistent with our character and 
office. Having almost any knowledge of them, implies 
that we have studied, and that we love them; at least, 
it will be so construed by mankind, from whom we are 
not, in such matters, to look for the most favourable con- 
structions. And yet the success of our ministry depends 



256 LECTURE XXVII. 

on their thinking well of us, which they will be so far 
from doing on this account, that almost all of them, 
however much addicted to such amusements themselves, 
will be sure to censure us, if we follow them. Even 
those which are most reputable and lawful, may be far 
from expedient for us, who ought to set our people a 
pattern of employing their precious time to higher and 
better purpose. A minister of God's word, attentive to 
his duty, will neither have leisure for such dissipations, 
public or private, nor any liking to them. He will see 
that pleasure, or rather a wretched affectation of it, is 
become the idol of mankind, to which they are sacri- 
ficing their fortunes, their health, their reputations, their 
regard to God, to their social duties, to the state of their 
souls, to their future being. Now, what are the clergy 
to do in such a case? If we but seem to go along with 
them, who shall keep them back? For, as to the pretence 
of keeping them within bounds, it is visibly a mere pre- 
tence. Or, were it not, the older and graver of us would 
surely think such a superintendency no very honourable 
one; and few of the younger and livelier could be safely 
trusted with it. Indeed, we none of us know what effect 
such evil communications would produce on our man- 
ners and dispositions. With regard to others, however, 
I do not mean we should be sour or morose, or condemn 
those relaxations which they deem to be innocent. It is 
best to express our dislike of them as mildly as the case 
will bear; slight, with good humour, the indulgences in 
which they place their happiness, and convince them, 
by our experience as well as reasoning, how very com- 
fortably they might live without them."* 

A minister, endowed with the spirit of his office, con- 
siders his duty as his highest, and, indeed, his only 
pleasure. Habit, which is every thing, gives him that 
pleasure in duty, which others find in their sports and 
pastimes. Even the attending on the sick and dying, 
which, to an ungracious minister, is disagreeable and 
irksome, is more desirable to him than any scene of 

* Archbishop Seeker's Charges. 



LECTURE XXVII. 257 

gaiety and amusement. He deems it better to go to the 
house of mourning than to the house of feasting, on 
account of the good he may receive, the good he may 
do, and the comfort he may give to a soul in trouble. 
To the house of mourning, therefore, and to the bed of 
sickness, he repairs, as to scenes of spiritual pleasure, 
as well as to discharge his duty. And, while thus en- 
gaged, he misses not the pleasures of the world; he 
misses not even the joys of heaven, if we may judge 
from the case of Fillan. Fillan, who ministered such 
consolation to the children of affliction, that he was called 
the healer of diseases, professed that no part of his 
ministry was so agreeable to him, as to visit the afflicted. 
If the angel of distress, or death, knocked at any door 
within his district, the first that heard, and the next that 
knocked, was Fillan. At length the hour of his own 
departure came, and the convoy of angels received his 
spirit. Borne on their wings, he flew towards heaven, 
and saw the portals already open, when a ministering 
spirit passed them downward, on his way to visit a saint 
in prison. That is like entering this paradise, said Fil- 
lan, looking wistfully after him, as if he envied him his 
errand. Angels almost blamed him for having said so; 
but God immediately ordained him to be a minister of 
mercy. Go, said He, and divert the storm that rages on 
the earth, lest that desert tract should perish. To do 
thy will, in errands of mercy, is the essence of heaven 
to me, said Fillan, as he flew, with the speed of a sun- 
beam, to turn the course of the tempest. But hearing 
the moan of distress as he passed over a cottage, Fillan, 
as he was wont, would stop, though but a moment, to 
minister consolation to a soul, whose painful trial was 
about to cease for ever. In that moment, by a sudden 
commotion of earth and ocean, the desert sunk and per- 
ished. Fillan blushed as he returned; angels trembled 
for his fate; and the first sons of light were afraid to look 
at the throne of God. But God remembered the habits 
of Fillan's life, and said, Blessed is the merciful! 

And blessed, my brethren, and happy should we be f 
in the exercise of our duty, did we thus love to discharge 
17 



258 LECTURE XXVII. 

it, and consider every part of it, not as a task, but as 
an honour and a pleasure, then should we look for op- 
portunities of usefulness, instead of amusement, and 
fill, alike with duty and with pleasure, every day and 
hour of our fleeting life.* But, if any call this a hard say- 
ing, I say it only to those choice spirits who can bear it. 
To others I say, that relaxation, upon the whole, is al- 
lowed them; yet not what the world falsely calls by that 
name; not that relaxation which destroys the most valua- 
ble of our talents, time, without answering any useful 
purpose. For we are stewards, and, therefore, not our 
own; neither are our time and talents. These are all of 
them the property of our Master, and should be devoted 
to his service, in the edification of our people. Our re- 
laxation on this account, should be suited to our character 
as ministers of the gospel, and followers of Jesus. It 
should consist in the exercise of going about doing 
good; and, sometimes, if it please us, in the culture 
of a spot of garden, or any such exercise, moderately 
taken, and, at the same time, grave, athletic, and unex- 
ceptionable. It should consist in the pursuit of other 
branches of useful science, that may be allied to our 
business, in the small measure that matters of more im- 
portance will allow. It should, especially, consist in 
the edifying conversation and society of true Christians. 
Such was the relaxation of Jesus himself, the great Pat- 
tern of our,, life and ministry; and such must be ours, if 
we are his true disciples. To expect it from any thing 
else unconnected with our duty, is absurd. To seek it 
in the world, is dangerous. It is not there; why seek 
we the living among the dead? 

" Is this world, my brethren, a proper place of recrea- 
tion to a minister of Jesus Christ? How shall we sing 

* " Live while you live, the epicure would say, 
And snatch the pleasures of the present day. 
Live while you live, the sacred preacher cries, 
And give to God each moment as it flies. 
Lord! in my views let both united be, 
I live to pleasure while I live to tnee." Doddridge. 



LECTURE XXVII. 259 

a song in a strange land, (said the Jewish captives to 
the people of Babylon,) where the God of onr fathers is 
not known, where his friendship is despised, and his 
prophets without honour? And would it be recreation to 
us, my brethren, to see religion despised, our Saviour 
dishonoured, and our brethren, for whom Christ died, 
perishing, and squandering away thoughtlessly the few 
moments of grace allowed them by heaven for securing 
their salvation? The world knew not Christ; the world 
hated his disciples; and his disciples bid his followers 
guard against the world. Paul bids us not to be con- 
formed to it; John bids us not to love it. Job, Moses, 
David, Elijah, and others, of whom the world ivas not 
worthy, were grieved in it, grew sick of it, and wished to 
leave it. And shall we look for recreation where these 
holy men were tired of life, and where all who live 
godly in Christ Jesus meet with much tribulation? We 
may look for it, but shall not find it. 

"The world, my brethren, is a place of snares and 
dangers, where we run much risk of being hurt or in- 
fected. While we are in it, we breathe in tainted air; 
and though we associate only with the most regular, yet, 
when amusement, and not duty, calls us, their maxims, 
by degrees, weaken our sense of duty; their false wis- 
dom seduces, and their imperfect manners gain us.* 
Much of our time is taken up in conversation, which is, 
at best, but idle. Vain thoughts occupy our minds, and 
they recur upon our memories. We insensibly conform 
to our company, and depart from the sanctity which be- 
comes our lives, and the gravity which becomes our 
character. When duty calls us to mix with the world, 
then providence protects, as it did Peter, when his Master 
called to him to tread the deep. Examine therefore ^ 

* " Qui ambulat in sole coloratur, 
Qui tangir. picem inquinatur: 
Aere calido calescimus, 
Et rursus frigido frigescimus, 
Tu cum Sanctis sanctus eris, 
Cum perversis perverteris." 



260 LECTURE XXVII. . 

whenever you mix with the world, if duty calls yon? if 
it is for the good of men, and the glory of God? Is it 
his work you are going to do? Is it charity that brings 
you to comfort the afflicted, to strengthen the weak, to 
edify the saint, to gain the sinner? Or is it your zeal to 
follow in private the instructions you have been giving 
in public; to entertain by heavenly discourses; or to bring 
the peace of Christ to families? Is it your watchfulness 
to reprove, rebuke, exhort, encourage? Look up, and 
you will find it was so with your Master. If he mani- 
fested himself in a village of Jewry, it was to do the 
work of his Father; if at a marriage, it was to show his 
power, and gain authority to his doctrine; if in the house 
of a publican, it was to save a child of Abraham; if at 
Jerusalem on the feast-day, it was to purge the temple."* 
In a word, to glorify God, and to do good to souls, was 
his meat and his drink, his work and his recreation. 
And the closer we follow his example, the greater shall 
be our happiness and usefulness here, and the greater 
shall be our glory and reward hereafter. Those things, 
therefore, which ive have both learned, and received, 
and heard of him, let us do, and the God of peace 
shall be with us. 

* See Massilon's Discourses to his Clergy. 



261 



LECTURE XXVIII. 

THAT MINISTERS OUGHT RIGIDLY TO OBSERVE THE LAWS RE- 
SPECTING ORDINATION AND THE DISCIPLINE OF THEIR ORDER. 

Having said so much of the duty of the clergy, to- 
wards the people, it may be proper to say a little of 
those studies which they ought to observe among them- 
selves. These respect either the admission of members 
into their order, or the maintaining of discipline among 
them after they are admitted. These are matters of such 
vast importance, as to merit our attention in the highest 
degree. Accordingly, we find our Saviour spending a 
whole night in prayer, before he called or ordained his 
apostles; and we find the apostles in like manner, praying 
for direction from heaven, when filling the place of Judas. 
We likewise find, that Christians, in general, are more 
than once directed to pray to God, that he would send 
faithful labourers into his vineyard. Could any thing 
give us a higher idea of the great importance of the 
sacred office? We cannot possibly use too much cau- 
tion in the licensing or ordaining of those who are can- 
didates. 

Of all the trusts which God hath put into our hands, 
my brethren, this is of the most importance, as it is the 
most extensive, in its consequences, to mankind. The 
laws of our church, therefore, respecting this matter, 
ought to be always observed with the most scrupulous 
rigour. No consideration whatever ought to prevail with 
us to depart from the least iota of these laws; for that 
would be to prejudice the cause of the gospel. Neither 
friendship nor compassion, nor interest, nor importunity, 
should move us to bring any into the church, who is not, 



£62 LECTURE XXVIII. 

(as we firmly believe in our conscience,) in every re- 
spect, duly qualified for its service. Friendship for any 
man in this respect, is enmity to God; compassion to an 
individual is cruelty, and the worst cruelty too, to the 
community; and to be remiss or easy in admitting such 
as ought to have neither lot nor part in this matter, is to 
become partakers of other men's sins, and to be, in a 
great measure, answerable for the harm which they do 
to souls, the disgrace which they bring on their office, 
the hurt which they do to religion, and the mischiefs 
which they bring on the church of God. Yes, my 
brethren, we keep the door of the sanctuary, and we 
must, therefore, answer to God and the souls of men, for 
such as we unwarrantably let in. On this account, the 
longer we know them, the more we examine into their 
views, their knowledge, parts, and character; and the 
greater the variety of trials through which we make them 
pass, the more we secure our own peace of conscience, 
the dignity and character of the order, and the interest of 
God and religion in the world. 

We must be cautious of admitting any who have not 
devoted themselves early to the service of God, and to 
the study of the scriptures, and received such education 
as qualifies them for the ministry; that is, such educa- 
tion as qualifies them for being useful to souls, not only 
by the measure of their knowledge, but also by the 
practical power of their doctrine, and the commanding 
influence of an holy and exemplary conduct. We must 
examine if they have been remarked for a strong early 
and persevering passion for study; without which, no 
excellence in this office is ever to be expected or attain- 
ed. We must observe that they be not novices, but are 
come to the age in which their character may be sup- 
posed to be fully formed, and their habits decidedly 
marked.* We must observe, that they be distinguished 
by their prudence, as well as by the sanctity of their man- 
ners, and that they evince a heart filled with love to God 

* The Levitical law fixed this at thirty. And, at that age our 
Saviour began his public ministry. 



LECTURE XXVIII. 263 

and to mankind. We must especially observe, that they 
be possessed of those qualifications which the word of 
God requires in such as would be teachers of the reli- 
gion of Jesus; that they be " blameless as the stewards 
of God, vigilant, sober, of good behaviour, and of good 
report; not self-willed, not soon angry, not given to 
wine or strong drink; no brawlers or strikers; not given 
to filthy lucre; but just, holy, temperate, holding fast 
the faithful word, and able, by sound doctrine, both to 
exhort and to convince the gainsayers; in all things show- 
ing themselves patterns of good works, and examples to 
the believers, in word, in conversation, in charity, in 
spirit, in faith, in purity, in gravity, in sincerity; studious 
and laborious, not neglecting any gift that is in them, but 
giving themselves wholly to their work, and taking heed 
to themselves and to their doctrine, that they may save 
their own souls, and those that hear them. They must 
be men of God, following after righteousness, godli- 
ness, faith, love, patience, meekness; they must be lovers 
of good men, fleeing youthful lusts, avoiding foolish 
strifes and debates; gentle, patient, apt to teach; in meek- 
ness instructing those that oppose themselves; and, in a 
word, doing all the work of an evangelist, and making 
full proof of their ministry."* 

We must examine diligently, that candidates for the 
ministry be well acquainted with the sacred scriptures; 
that they be trained in them from their youth, and that 
they have committed the most useful and practical parts 
of them to memory, in order to be richly furnished for 
being able ministers of the New Testament. We must 
likewise examine, whether their education has been all 
along calculated more for solid utility than mere show 
and speculation; and take care that their whole life, so 
far as it is possible for us to know, exhibits the most 
striking examples of piety and virtue. For no person 
who is not himself a model of piety and divine love, is 
qualified for being a public teacher of piety, or a guide 
to others in the way of salvation. How can he teach 

* See the Epistles to Timothy and Titus. 



264 LECTURE XXVIII. 

who has not learned; how can he recommend virtue 
who loves vice; or how can he lead others to heaven 
who walks himself another way? If Plato would have 
none made heathen priests but such as were " descend- 
ed of pious parents, and had always the best education 
and example, and were free both from' every bodily im- 
perfection and from every moral stain offensive to God, 
and incompatible with the sanctity of their character," 
shall we not hold the christian priesthood worthy of at 
least the same regard? 

The stress which this philosopher places on the cir- 
cumstance of priests being descended of pious parents, 
is a matter highly deserving our attention. The princi- 
ple of imitation will naturally lead the children of such 
parents to copy their example, by which they have the 
vast benefit of acquiring those early habits of virtue that 
make the most lasting impression on the soul, and which 
probably give it mu*ch of its colouring through time and 
through eternity. Independent, indeed, of this effect of 
example and imitation, it maybe observed, that children 
often inherit a certain cast of mind, as well as of body, 
from their parents, so as to resemble them generally in 
the principal features of the one as well as of the other. 
Thus, solidity and sense is the characteristic of one 
family; levity and folly of another. Thus, too, as some 
families are distinguished for their mechanic, and some 
for their poetic, so others for their pious and virtuous 
turn of mind. It is, therefore, a very desirable circum- 
stance, that candidates for the ministry should be de- 
scended of pious parents, as their original advantages, in 
this respect, give no inconsiderable security for their 
good behaviour in the sacred office. 

After this diligent inquiry into the education, piety, 
and knowledge (and I would wish to add, with Plato, 
into the pious parentage also) of every candidate, we 
ought also to inquire into his views, that the fault may 
not be ours, if these be wrong. He ought, therefore, " to 
be posed, upon his conscience, before the great God, 
and that in the most solemn manner, to declare what 



LECTURE XXVIII. 265 

moveth him to accept of this office, and to take upon 
him the charge of the ministry.*" 

Nor is this all: We must take care, that candidates for 
the sacred office have a fund of good sense and parts, as 
well as knowledge, piety, and a good intention. A weak 
and well meaning man may fill any other office rather 
than this, which is the most important of all, and which 
requires more than an "ordinary degree of perfection to 
discharge it properly. The Levitical law excluded from 
the priesthood all such as were lame, maimed, or de- 
formed in body; and shall we admit into the Christian, 
such as are deficient or lame in any endowment of the 
mind?t If we do, how shall we answer it to our con- 
science; how shall we answer it to our God; how shall 
we answer it to the souls that perish through the mis- 
conduct, incapacity, or weakness, of those who should 
teach and guide them? No, my brethren, let us not 
dare to entrust the flock of Christ to those whom we 
would scarcely entrust with the keeping of our cattle, or 
with the management of our worldly affairs, if they re- 
quired any considerable share of prudence and ability. 
Let us not deprive society of the service of such persons, 
in some lower department that may fit them; nor let us 
injure souls, by putting them in the room that should be 
filled by able and useful pastors. 

But it is not only to the admission of members to the 
sacred office that we ought to attend. We must also 
watch over one another with a holy jealousy, after get- 
ting in, lest the enemy get advantage over us. We must 
lay aside that false delicacy and mistaken tenderness, 
which would hinder us from admonishing a brother 
when he is in fault, and so preventing evils in the be- 
ginning, which the severest discipline may not after- 
wards amend. But then, amidst the calumnies of the 

* Act. Assemb. 1638. 

t " From such apostles, O ye mitred heads, 
Preserve Ihe church! and lay not careless hands 
On skulls that cannot teach, and will not learn." 

Cowper. 



266 LECTURE XXVIII. 

world, (of which the ministers of religion often get their 
share,) we should be careful not to blame a brother with- 
out sufficient reason; nor, without necessity, tell other 
men what we are even then obliged to think of him. We 
should be ready to show all proper kindness to him, 
even when blameable, and to receive him with tender- 
ness, if, without obliging us to proceed to extremity, he 
returns to duty. But, if brotherly admonition does not 
amend him, Ave must then, however reluctantly, proceed, 
according to our laws, to the other steps of discipline; 
and, for the sake of preserving the health of the rest of 
the body, cut off, like wise physicians, the limb that 
cannot be healed. The interests of religion are never 
so materially concerned as in the preserving of the purity 
of its ministers. Lose this, and you lose your authority, 
influence and respect, and, of consequence, your useful- 
ness in your Master's service. Lose this, and you lose 
your own souls, and destroy those of o'thers. It is, there- 
fore, of the utmost importance, that we execute, with 
impartiality, and even with rigour, the laws of discipline 
respecting our own order. Neither friendship, nor 
favour, nor pity, must, at any time, move us to wink at 
the faults of a brother, or to screen him from the lash of 
discipline, when he deserves to feel it. In this respect, 
we must, with Levi, neither acknowledge our brethren, 
nor know our own children. Whatever relation or re- 
gard we bear to them, that which we bear to God and 
our own souls is stronger. "I have a regard for Socrates," 
said the philosopher, " and I have a regard for Plato; but 
I have a still greater regard for truth and duty." 

We must, therefore, I say, my brethren, watch over 
one another continually, with a holy jealousy; and, when 
we cannot prevent faults, endeavour, by a strict and im- 
partial exercise of discipline, to correct the offender; and, 
if we cannot amend him, at least remove him from his 
office. We must do all in our power to provoke one 
another to love and to good works, and to be as useful 
as we can in the church of God. We must frequently 
converse and consult with one another about the means 
of promoting knowledge and piety; remembering, that 



LECTURE XXVIII. 267 

on our diligence in this work, under God, depends the 
salvation of thousands still living in ignorance under our 
pastoral charge. Nay, further, on our diligence in this 
work, depends our salvation also. It should, therefore, 
occupy our thoughts when alone, and should, when we 
meet, be the great subject of our conversation. 

We must do all that lieth in us to strengthen each 
other's hands, and to maintain, among ourselves, peace, 
love, and unanimity. Like the bundle of rods in the 
fable, our strength is great only when we are united. 
Intent with all our heart and soul upon our Master's 
work, our common business, let us consider every other 
thing as of little moment, and totally unworthy of our 
serious concern; so shall we have little occasion to differ 
much in opinion. Or if, at any time, we should differ 
in opinion about trifles, (and about trifles it is that we 
almost always do so,*) let us never do it but in meekness 
and love; leaving' all intemperate heat and animosity to 
those who serve another master. Let our moderation 
be known to all men; for the wrath of man, we know, 
worketh not the righteousness of God. Let us remem- 
ber, that we, who endeavour to compose and remove the 
differences of others, ought, if possible, to have none of 
our own. 

But, (I say it again, my brethren,) if disputes should 
at any time unhappily arise, let us never pursue them 
keenly, nor maintain them long. Let us, if possible, 
love and respect those from whom we think ourselves 
obliged to differ, and do them the justice, which we ex- 
pect from them, to believe that they act from conscience, 
as we do ourselves. Let us judge of whatever they say 
or do with charity. Let us judge of the matter in dispute 
with modesty; for it is possible we are not qualified to 

* " Arist. But amidst our ecclesiastical feuds, with what party 
will you side? 

" Theot. With none. Virtue never occasions any dispute, be- 
cause it comes from God. All these heart-burnings are about 
opinions which are the inventions of men. 

"Arist. Excellent! I wish all priests were like you." 

Vol. Did. Phil 



268 LECTURE XXVIII. 

judge of it at all. And, whatever be our opinion, let us 
act in such a manner as may secure to us the approbation 
of God, and the esteem of all good men. Any thing 
different from this meekness of wisdom, would hurt our 
character, hurt our cause, and hurt religion. It would 
give the world occasion to believe, that whatever we 
profess, we are not indeed the disciples of him, who is 
the Prince of Peace, and who required of all his disci- 
ples, to have peace among themselves.* 

* Mark ix. 50. 



269 



LECTURE XXIX. 

ADDRESS TO CANDIDATES FOB THE MINTSTB.T. 

" He who intends to dedicate himself to the sacred 
office, ought early to devote himself to the strictest piety 
and virtue, that he may not be vitiated by any ill- habit, 
which it may not afterwards be easy for him to lay aside. 
He ought, above all things, to possess himself with a high 
sense of the christian religion, of its truth and excellency, 
of the value of souls, of the dignity of the pastoral care, 
of the honour of God, of the sacredness of holy functions, 
and of the great trust that is committed to those who are 
set apart from the world, and dedicated to God and to 
his church. He who looks this way, must mortify him- 
self to the appetites of pleasure, and wealth, and honour, 
and power. He must consider, that the relation in which 
he intends to officiate calls every one who enters upon 
it to the greatest holiness and virtue; to a purity and in- 
nocency of manners, to a meekness and gentleness, to a 
humility and self-denial, to a contempt of the world, and 
a heavenly-mindedness, to a patient resignation to the 
will of God, and a readiness to bear the cross, and follow 
his Master, through good report and bad report, in hopes 
of the everlasting reward which awaits him in another 
world."* And when you, my young brethren, are about 
to consecrate yourselves to this important work, I hope 
you have examined before God, whether you have these 
dispositions; or, in other words, whether he hath called 
you to his service. 1 hope that you can say in truth, 
that you " trust you are inwardly moved by the Holy 

* Burnet's Pastoral Care. 



270 LECTURE XXIX. 

Ghost, to take upon you this office, to serve God for the 
promoting of his glory, and the edifying of his people."* 
You will not, I trust, give God cause to complain of you, 
as he did of some of the false prophets of old, / have not 
sent them, and yet they run. This would be a crime of 
such enormity as you would not choose, lam persuaded, 
to be guilty of. For, " if a man pretend a commission 
from a prince, or indeed from any person, and, in con- 
sequence of it, acts in his name, the law will punish 
him; and shall the great God of heaven and earth be thus 
vouched, and his having moved them be pretended by 
those whom he has neither called nor sent. Or, shall 
he not reckon with those who dare run without his mis- 
sion, pretending that they have it, when they never per- 
haps examined into its importance, nor startled at the 
thoughts of becoming sacrilegious profaners of the name 
of God, and of his Holy Spirit."! 

But of you, my young brethren, I hope better things. 
Human motives, I hope, are not those which influence 
you in your choice. The glory of God, and the salva- 
tion of souls, I trust, are the great end and aim you have 
in view. Gladly, then, will I address each of you, as 
Laban did Eliezer, Come in, thou blessed of the Lord, 
why standest thou without? It is of such labourers that 
the Lord hath need in his vineyard, and, on the prospect 
of having such for our fellow-labourers, we exceedingly 
rejoice. 

But, on the other hand, if you have not examined 
yourselves, and found that you have a single eye to the 
glory of God, enter not the sacred place in which his 
honour dwells. Keep back, lest he ask you, What have 
you to do to declare my statutes, or to take my covenant 
into your mouth? If it is from selfish and worldly mo- 
tives that you thrust yourselves into the sacred office, 
you are not the servants of Christ, but the slaves of your 
own corrupt passions, the slaves of the very worst am- 
bition. All your concern is to get a tolerable mainte- 
nance, a comfortable subsistence in the world. Like the 

* Eng, Liturgy. f Past. Care. 



LECTURE XXIX. 271 

unjust steward, you are perhaps unwilling to dig, and 
to beg you are ashamed; therefore you turn your thoughts 
to this, as a very convenient employment. So it was in 
the degenerate times of the church of old. Men would 
crouch for a piece of silver, and say, Put me, I pray 
thee, in the pries fs office, that I may eat a piece of 
bread. Hence the grievous complaint, that the priests 
taught for hire, and the prophets divined for money. 

It is true, God hath ordained, that they who preach 
the gospel should live by the gospel, and have a suffi- 
cient maintenance provided for them; and the injustice 
of withholding this from them, may be one of the most 
crying sins of the times.* Although this be their right, 
it should not be their motive.t When it is, it soon leads 
to avarice, and to an inordinate love of the world; the 
most sordid passion to which human nature ever stoops. 
In scripture, we find pious and regenerate persons fallen 
into many sins, but, as it has been often observed, none 
of them into this. This is a spot never to be found in 
God's children; and proves more fatal than leprosy or 
plague, to those infected with its poison. The sin 
which carried Judas to his own place, was avarice. The 
sin which made Demas forsake the church was avarice. 
The sin most directly opposite to that largeness of soul 
and generosity of sentiment, which the gospel inspires, is 
avarice. What a contradiction, then, must it be in a 
minister of the gospel? What a debasement of his cha- 
racter to yield to it? It is as if a king should descend 
from his throne to sit on the dunghill. Besides, this is 
a sin which is seldom found alone. Whoever is capable 
of it, is capable of any evil.J It renders a minister, espe- 

* Mai. iii. 1—10. 

-j- The late Dr. Johnson, when in indigent circumstances, was 
offered a rectory if he would enter into orders. But this great and 
good man, sensible, as it is supposed, of the asperity of his temper 
declined it? saying, " I have not the requisites for the office, and I 
cannot in my conscience shear the flock, which I am unable to 
feed." 

\ Quid non mortalia pectora cogis, 
Auri sacra fames! 



272 LECTURE XXIX. 

cially, indifferent, to the salvation or damnation of the 
soiils of whom he has the charge. He is occupied only 
about the sordid and temporal profits to be derived from 
his office, instead of using that evangelical earnestness, 
which almost borders on compulsion, to make people 
leave their farms, and their oxen, and accept of the gospel 
invitation; he forgets that he was sent out on this errand, 
and minds his farm, and his oxen himself, as mush as 
they do. And if the king resented so highly, that the 
persons who were bidden made light of his invitation, 
with how much greater severity will he treat that ser- 
vant, who, neglecting his business, and betraying his 
trust, joins in their madness, and remains along with 
them! If they are treated as ingrates, he must be treat- 
ed as a rebel. He goes forth to war against the world; 
and with the world he joins in league against his master. 
When a minister coldly commends the things that are 
heavenly, and warmly pursues the things that are earth- 
ly, who can believe him to be in earnest? Who will not 
rather consider him as a mere player, 

Who acts upon the stage an hour or two 

In an unreal character; and then 

Throws off the mask, and reassumes his own? 

How can this man's labours in the ministry be other- 
wise than lost? but his having lost his labour, and his 
having passed his life without ever gaining one soul to 
Christ, is not what affects him. This, without any 
complaint, he can bear with perfect patience. But what 
he laments is, that his function brought him no more 
of that filthy lucre for which he served. Hence the 
source of all his grief; here the balance in which all his 
losses are weighed. 

What then shall we say to these things? If Jesus 
drove the traffickers out of the temple, how will he per- 
mit such a wretch as this to enter into it? He may per- 
mit it, (for he acts sometimes in the way of judgment as 
well as mercy,) but permit it with impunity he will not. 
He is a jealous God, and will never suffer any one to 



LECTURE XXIX. 273 

enter his temple, in order to bow down to an idol. This, 
in any man, would be the most heinous profanity; but, 
in a minister, the most horrid impiety. It would be a 
bold defiance to the Deity, and, as it were, an open chal- 
lenge to grasp his thunder. Why should you then, my 
young friends, allow yourselves to be thus impelled to 
your destruction by worldly motives? What shall you 
be profited, if you gain the whole world, (of which, by 
the way, you can gain but very little,) and lose your own 
souls? Lose your own souls! Yes, most infallibly. 
And what is there in the world, that should tempt you 
to run this dreadful hazard? "The world, believe it, 
the world has nothing solid, nothing durable. It is 
only a fashion, and a fashion, too, that passeth away. 
Yes, sirs, the tenderest friendships end. — Honours 
are specious titles, which time effaces. Pleasures are 
amusements, which leave only a lasting and painful re- 
pentance. Riches are torn from us by the violence of 
men, or elude us by their own instability. Grandeurs 
moulder away of themselves. Glory and renown at 
length lose themselves in the abysses of an eternal ob- 
livion. So rolls the torrent of this world, whatever 
pains are taken to stop it. Every thing is carried away 
by a rapid train of passing moments; and by continual 
revolutions we arrive, frequently, without thinking of it, 
at that fatal point, where time finishes, and eternity begins! 
Happy then the christian soul, who, obeying the pre- 
cept of Jesus Christ, loves not the world, nor any thing 
that the world contains."* 

But possibly, my young brethren, you may not look 
forward to this office from gainful motives, and yet your 
views may still be wrong. You may perhaps consider 
the temple of God as a place of repose, where you may 
loll your life away in ease and indolence.t Ah! my 

* Archbishop Flechier. 

-j- Erasmus laments, that in his time (and I fear it is so in ours) 

many young preachers greatly mistook the nature of their calling 

in this and other respects. " Verum ad conciones sacras admit- 

tuntur, interdum etiam assiliunt adoiescentes, leves, indocti, quasi 

18 



274 LECTURE XXIX. 

young brethren, how grossly are you mistaken! How 
little do you know of the many cares, fatigues, and 
perplexities, which attend the sacred function! These 
are so many, that under the weight of them (to use the 
words of one of the fathers) " the shoulders of angels 
themselves might groan." 

Ministers are in scripture designated by the names of 
rulers, teachers, stewards, shepherds, servants, watch- 
men, labourers, soldiers, and the like, all of them ex- 
pressive of both great trust and great toil. Whoever 
would exercise any one of them aright, must have many 
wearisome days and restless nights; much fatigue of 
body and anxiety of mind. But when they must all 
unite in one character, who, O God! is sufficient for 
these things! 

Our office is an office of labour. In it, the wicked 
and slothful servant are but one and the same character. 
In it, an idle hour must therefore be alwavs set down as 
a guilty one; and every moment must be occupied, or 
God, conscience, and perishing souls may upbraid us; 
as the moments which we waste in trifles, and the 
breath which we spend in talk, might T if applied pro- 
perly, be the means of saving souls. Our office is an 
office of labour. It obliges us to carry our children in 
our bosom, as a nurse her child; to suffer the murmur- 
ings and ingratitudes without abandoning them; to aim 
at uniting in duty and observance of the law, all the dif- 
ferent humours and inclinations of which they are made 
up; and to double our diligence, in proportion as they 
study to render our diligence useless. Our office is a 
station of eminence, where it is difficult to stand, and 
unspeakably dangerous to fall. It is, besides, an in- 
commodious elevation, which exposes to the observation 
of the public, and renders many things, in themselves 

nihil sit facilius quam apud populum exponere divinam scripturam, 
et abunde sufficiat perfricuisse faciera, et absterso pudore linguam 
volvere. Hoc malum ex eo fonte manat, quod non perpenditur 
quid sit ecclesiastici concionatoris turn dignitas, turn difficultas, turn 
utilitas, 



LECTURE XXIX. 275 

lawful, to us not expedient; on account of the weak- 
ness of our brethren. And as we must often reprehend 
vice, we are often exposed to the hatred of those whom 
we ardently wish to save. 

Our office is a dangerous charge, which renders us 
responsible to God for a vast number of souls, whose 
salvation or ruin must be in a great measure owing to 
us; so that we must be, in some degree, answerable for 
the sins of others as well as for our own. Our office is 
an awful dispensation, which commits to us the mysteries 
of God, and the fruits of the death of Christ; so that 
the least unfaithfulness becomes an abuse of his blood, 
and renders the inestimable benefits of his cross of none 
effect. It is a post of vigilance, which obligeth us to 
bear the spiritual armour of our sacred warfare always 
in our hands, to combat against flesh and blood, and 
spiritual wickednesses in high places, and against the 
corruptions of the age in which we live. Otherwise, the 
crimes which we tolerate become our own, and public 
vices, whatever may be our personal innocence, become 
our particular faults. " The labours of a minister (says 
Luther) exhaust the very marrow from the bones, and 
hasten forward old age and death."* These labours are 
fitly compared to the toil of men in harvest, to the la- 
bours of a woman in travail, and to the agonies or last 
efforts of soldiers in the extremity of battle. We must 
watch, when others sleep; we must study to paleness; 
we must preach to faintness. Instant in season and out 
of season, we must instruct the ignorant, reprove the 
wicked, exhort the negligent, alarm the presumptuous, 
strengthen the weak, visit the sick, comfort the afflicted, 
reclaim the wandering, and confirm the faithful. Is 
there on earth an office of greater labour; a situation 
less easy, or more dangerous than ours? Is there in the 
world a greater mistake, than to seek for rest here, 
where least of all it is to be found? 

But, although you may not be moved by the hopes of 

* "Labores Ecclesiastici exhauriunt ab imis medullis, senium 
mortemque accelerant." 



276 LECTURE XXIX. 

gain or ease, yet still you may be incited by the pros- 
pect of honour. The reverence or respect annexed to 
the sacred office, when properly discharged, may per- 
haps allure you. If this be the motive of any of you, 
my brethren, it is, I fear, worse than any of those 
already mentioned. No Scylla or Charybdis ever 
feigned by the poets, could be more fatal to you than 
this rock, on which so many before you have made 
shipwreck.* Nay, Satan himself could not have con- 
trived a more effectual way to ruin you than this; for it 
is to set up yourself instead of Christ, it is to preach 
yourself instead of him. And what can be more pro- 
voking to the dread majesty of heaven and earth, than 
to see a worm claim a preference to him, and his servant 
challenge more regard to himself than to his Maker and 
Master? The language of your selfish soul is not, 
" What shall I say, or how shall I say it, so as to 
please and glorify God, and do most good to the souls 
of men?"t but, " What shall I say, and how shall I 
deliver it, so as to be thought an excellent preacher, 
and to be admired and applauded by all who hear me?" 
Admiration and applause you may perhaps obtain, for 
these are crumbs which the master of the family some- 
times throws to the most worthless animals in his house, 
for whom he hath nothing greater in reserve. But then, 
when you have these, verily, I say unto you, you have 
your reward. And a poor reward it is, of which 
the Spanish poet, Lope de Vega, has given us the real 
estimate. To this man, fame had assigned one of the 
highest seats in her temple. No person of eminence 
visited Spain without seeking his personal acquaintance. 
Men yielded him precedence vyhen they met him in the 
streets, and women saluted him with benedictions when 
he passed beneath their windows. During a long life, 
all ranks seem to have united in honouring, and almost 

* Teterrimus ille vanae glorise spiritus longe infestior illo Sirenum 
portento quod poetae confingunt. — Vid. Chrtsost. de Sacerd. 

j- See Bostwick's Serm. on the Influence of a selfish Spirit 
upon Preaching. 



LECTURE XXIX. 277 

idolizing him. But, of all these honours, hear his own 
sentiment, as he was about to leave them. " True hon- 
our," said he, " consists in doing and being good; and 
all the applauses which I ever received, I would willing- 
ly exchange for the addition of a single deed of virtue to 
the actions of my life." 

How poor, then, is the applause which may fall to the 
vain and selfish, compared to the solid and lasting re- 
ward of the useful and faithful minister of Jesus! And, 
if the first be yours, my brethren, in the latter you can 
never have any share. For you will never be honoured as 
the instruments of savins' souls. Or if, by an uncom- 
mon miracle, and the extraordinary grace of God, you 
should, yet be assured that, after having thus preached 
the gospel to others, you yourselves must be cast away. 
Many of those servants whom the King of heaven hath 
sent out to invite his guests, although they may have 
had some success in their message, will not have the 
honour of sitting down with him at his table; yet he will 
gird himself, and, as it were, condescend to serve such 
of them as were most zealous and faithful, whose sole 
aim was to promote his glory, and bring souls to heaven. 

In subordination, however, to this honour, which 
comes from God, I would not have you to be altogether 
indifferent to that which comes from men, especially 
from the wise and good. To the man who combines 
great virtue with great knowledge, and who employs 
both in promoting the temporal and eternal interests of 
mankind, the veneration o^ mankind is due; and to 
make altogether light of it, is rather a sign of pride than 
humility. But, if this honour is not altogether to be des- 
pised, it is still less to be courted, and, least of all, to 
be aimed at. We preach not ourselves, but Christ Jesus 
the Lord. And, if we preach him as we ought, our dis- 
courses will rather be felt by the heart, than praised by 
the tongue. That they should be followed by both these 
effects, was thought so unlikely by one of the fathers, 
that he wept when his hearers praised his sermon; for 
then he thought he had missed his purpose. 

Besides examining thus into the purity of your in- 



2/8 LECTURE XXIX. 

tentions, you must observe, that your morals be also 
pure. Read, read often and carefully, the epistles of 
Paul to Timothy and Titus. These, as St. Augustin 
says, ought to lie for ever before the eyes of all persons 
set apart for the holy ministry. In these you see what 
an unblemished character is required of such a minister 
in holy things. And, without such a character, you 
must not presume to enter the holy of holies, lest the in- 
visible hand of that God, who guards his own sanctuary, 
thrust you back as a bold intruder, and a profaner of his 
holy place and name. The man who appeared at the 
gospel supper in an ordinary robe, without the wedding 
garment, is rejected, although called; and will you, in 
a robe only ordinary, appear where you are to preside, 
to distribute, and to consecrate? If God required, that 
even his sacrifices should be without blemish, how can 
he bear that the priest himself should be impure? Can 
you, uncalled of God, thrust yourself forward, without 
the necessary qualification which we speak of, to that 
altar which even angels may approach with fear? Can 
you, being dead yourself, become the minister of life 
to others? Can you inspire them with a love to that 
piety to which your own soul is a stranger? No; the 
man that shall ascend to the hill of God, or dwell 
within his holy place, must have a pure heart and 
clean hands. Like the brightness of Goshen amidst 
the obscurity of Egypt, his example and conversation 
must be a burning and shining light amidst the igno- 
rance and darkness of the world. He must have a more 
than ordinary piety, and, with all that, a lively and deep 
sense of his own unworthiness impressed upon his soul. 
He must have that soft and gentle, that meek and hum- 
ble, that charitable and compassionate temper, which 
Jesus requires more peculiarly of his ministers; and of 
which he himself was so bright a pattern. He must be 
willing, that all he is, and all he has, should be spent, 
and, as it were, absorbed in the service of God. For, 
the glory of God, in the salvation of souls, is the end in 
which all his prayers, desires, studies, labours, living 
and dying, ought to centre. And, if he may only pro- 



LECTURE XXIX. 279 

mote this, he obtains his highest wish, his joy is ful- 
filled. For, his heart's desire is to sacrifice himself, his 
means, his health, his life, to Christ; begging of him to 
dispose absolutely of them all, for the advancement of 
his glory, in the salvation of his people. And if such., 
my young brethren, are not your morals, if such are 
not your sentiments and dispositions, you ought to have 
neither lot nor part in this matter. 

You must further examine, if you have talents suited 
to the sacred office to which you aspire. Moses him- 
self, however well qualified by all his learning and wis- 
dom, was afraid to enter on the embassy to which God 
called him, because he was sloiv of speech. Men rush 
not on ordinary employments in life, without talents 
suited to these employments. And will you, without 
the proper qualifications, venture upon the most august 
and important office under heaven? " Were I desired," 
says Chrysostom,* " to pilot a ship, with the most valu- 
able cargo, ihrough the tempestuous iEgean sea, I would 
start back with terror from the dangerous office to which 
I was not equal. " But how much more dangerous and 
important is the task of guiding souls to happiness? 
And how rash and mad must he be, who will under- 
take it without the proper qualifications? How many 
souls must he involve, together with his own, in one 
general ruin! 

Besides talents, you must have an insatiable passion 
for study and improvement, without which the brightest 
talents will soon contract a rust, and become, in a great 
measure, useless to the world, and to their owner. He, 
therefore, who neglects to cultivate his talent, acts the 
same part with him in the gospel who hid it in a nap- 
kin, and may one day expect to share the same fate. 
But of this subject I have spoken already, and need not 
here enlarge. Let me rather call upon you, my young 
brethren, to examine, in the presence of the great 
Searcher of hearts, whether your views be upright, 
your morals pure, your talents good, and your applica- 

* De Sacerd. 



280 LECTURE XXIX. 

tion to study unwearied and unremitting. Examine whe- 
ther you have that knowledge, zeal, piety, meekness, 
love, and other qualifications mentioned, as belonging 
to the sacred character. If you have, we rejoice to 
give you the right hand of fellowship. And, when 
God thinks fit to call us away, we shall, with the great- 
est pleasure, resign our life, and resign our charge, 
when we have the view of being more worthily suc- 
ceeded. 

But, if you have not these qualifications, we tremble 
for the church, we tremble for the souls of whom you 
take the charge, but, most of all, we tremble for your- 
selves, when we see you come forward, with unhallowed 
hands, to touch the ark. Any pretence of a call to the 
sacred office, without the qualifications, is false. With- 
out these you must not, therefore, rush upon an office 
with which God hath not honoured even angels. And, 
to thrust yourselves forward in the place of Christ, as 
his ambassadors, and to handle his ordinances, uncom- 
missioned, uncalled, unqualified; heavens! what treasures 
of wrath you must heap on yourselves if you do it. 
You may, perhaps, think that a call or commission from 
men may bear you out. Ah! no; their license is but a 
permission to rush on to your own perdition; their im- 
position of hands is but the giving you over, as a de- 
voted victim, to the wrath of heaven. It is but loading 
your head, like that of the scape-goat of old, (if I may 
use so sacred a type for a comparison,) not with your 
own sins, but with the sins of your people. Wherefore, 
my young brethren, I beseech you, let no vain imagina- 
tion of profit, honour, or ease, impel you blindly on to 
this important office, where the things which you seek 
can never be found by you, or found only with damna- 
tion involved in their bosom, as thunderbolts in clouds, 
whose skirts at a distance may seem to be fair. Yes, my 
brethren, if higher views do not attract you, soon will 
you find that you are but scrambling up the face of a 
precipice, where the danger of tumbling down increases 
every step as you go forward. And should you reach 
the height to which you aspire, you will by no means 



LECTURE XXIX. 281 

find there the ease and comfort which you expected. 
You will stand trembling on the dangerous eminence, 
and wish you had still remained in the safe, but humble 
valley, from which you departed. Nor shall you stand 
long, when the last awful messenger, commissioned by 
God, shall toss you headlong down, and the Divine 
wrath pursue you to the lowest hell. For it may be 
justly inferred, that no man can have a larger share in 
the miseries of another life, than a wicked minister. 

But you will, perhaps, tell me that you will reform, 
and acquire, in the exercise of the sacred office, those 
dispositions which you did not bring to it. I answer, 
never, without a miracle, upon which you, of all men, 
have the least title to presume. For he who enters upon 
the ministry without piety, is much more likely to arrive 
soon at profanity. " He contracts a callousness by his 
insensible way of handling divine matters, by which he 
becomes hardened against them, and by which he is so 
far put out of the reach of conviction, in all the ordinary 
methods of grace, that it is scarcely possible he can ever 
be awakened, and, by consequence, that he can be saved. 
And if he perish, he must fall into the lowest degree 
of misery, even to the portion of hypocrites; for his 
whole life is a course of hypocrisy, in the strictest sense 
of the word, which is acting apart, and the counterfeit- 
ing another person. His sins have in them all possible 
aggravation; they are against knowledge, and against 
vows, and contrary to his character; they carry in them 
a deliberate contempt of all truths and obligations of 
religion, and, if he perish, he doth not perish alone; 
but he carries a shoal down with him, either of those 
who have perished in ignorance through his neglect, or 
of those who have been hardened in sin through his ill 
example."* 

I repeat it, my brethren, he who enters on this office 
with wrong views and dispositions, commits an error in 
the foundation, which, instead of mending, becomes the 
more dangerous as the building advances. Such a per- 

* Massilon. 



282 LECTURE XXIX. 

son is the object of God's wrath; and the Holy Spirit, 
the only sanctifier, will not vouchsafe to dwell with him. 
The very ordinances, of which he is the dispenser, will 
serve only to harden him. Every time he administers 
them, he commits a new crime. He was born in sin, 
he lives in guilt, he dies in impenitence. He sinks under 
the guilt of usurpation and profanation together. His 
disease is incurable as the wound of Samaria. 

You see, then, my young brethren, how you ought to 
conceive of this august office, on which you are about to 
enter. You see the views, the morals, and the talents 
which you ought to have, if you would handle the mys- 
teries of God, and stand at his holy altar. Examine, 
therefore, if you are possessed of these, and use every 
means to ripen, strengthen, and perfect them. Keep 
always the end of the sacred office in view; and, in your 
conduct, conversation and company, show that you are 
separated from the world, devoted to God, and proba- 
tioners for the ministry. Be guarded in the choice of 
your companions, be circumspect in your conduct, and 
let your conversation be grave, cheerful, and modest. 
Avoid alike flattery and slander, words that are idle, as 
well as those that are hurtful; and consider yourselves, 
each as an apostle, whose speech should always tend to 
edify. Be not conformed to the world, nor its vain 
customs, nor follow the maxims and manners of worldly 
men. For this purpose, keep always in your eye the 
example of your Master, and the precepts of the gospel, 
and consider what holiness of life, and purity of heart, 
they require in the sacred character with which you are 
about to be invested. In this straight line hold on im- 
movably, without turning to the right or to the left, 
though men should say you are stiff and formal. Never 
affect to please in any thing foreign to your character; 
for, if you have social and convivial talents, you may 
therefore fall into a snare. Neither are you to put on the 
affectation of extraordinary sanctity; for cant and grimace 
are both suspicious and disgusting. You may be holy, 
without coveting too much to be thought so. It is best, 
with the simplicity of children, ' to appear always the 



LECTURE XXIX. 283 

very thing you are, without making any show of being 
better, which would make you suspected of being worse. 
If you are sometimes in company, be still oftener in retire- 
ment, and practice self-denial in all its parts, even to se- 
verity. Remember, that even what is lawful may be far 
from expedient. How oft has this been verified by the im- 
prudence of forming too early the innocent connections 
with the other sex, an error the more dangerous, that it is 
beyond the reach of cure from repentance. In this respect, 
then, keep your hearts with all diligence; or, in other 
words, keep your distance. " The heart of a young man 
beside a young woman," says an Eastern poet, " is like 
butter before the fire; it will melt if you do not keep at a 
distance." Be, therefore, wise as serpents, while you are 
innocent as doves. Above all things, be much in prayer, 
much in meditation,* much in study. In regard to the 
plan of study which you ought to follow, or the books 
you ought to read in every science, particularly your 
own, it is difficult to give you any general rules, the 
tastes and capacities, and circumstances, and situations 
of men being so various; and new books, like new gene- 
rations of men, daily pushing the old off the stage, and 
occupying their place. It is best to leave you to some 
pious, prudent, and learned friend; only recommending 
to you to avoid all idle and profane books, and, above all 
things, to read and search the scriptures. He is always 
the best divine who is best acquainted with the scriptures.! 
Be, therefore, always conversant with them, and set 
your hearts betimes on acquiring and excelling in all 
those dispositions and qualifications which we have 
shown to be essential to the sacred character. May these 
be in you and abound! May the Lord of the harvest 
pave the way for your entering into his vineyard; and, 
when you shall have come in, may he bless your labours 
with abundant success! In the mean time, may we, who 
are already engaged in the sacred office, always maintain 

* Tria faciunt theologum, precatio, meditatio , tentatio. 

Luther. 
j- Bonus textuarius, bonus theologus. — Luther. 



284 LECTURE XXIX. 

the like thoughts of its nature and importance. We are 
the servants of God, the ambassadors of Christ, and the 
ministers of his love to mankind. Let us imitate his 
example in meekness, tenderness, heavenly-mindedness, 
piety and zeal. His zeal is great for us; let ours be so 
for him. Let us leave to the dead the burying of their 
dead. Let us leave to the world its cares and conten- 
tions about things of little moment. We are called to a 
higher warfare; to advance the kingdom of Christ, to gain 
souls, to save ourselves. With indefatigable zeal and 
patience, let us try every way to execute our commission. 
Let us have bowels of pity for sinners, who are nodding 
on the edge of a tremendous precipice, on the brink of 
a flaming tophet. Our glorious opportunities are hasten- 
ing to a close. A few more days, and we must be no 
longer stewards. Life, like a rapid stream, is passing 
by. Death, on his pale horse, approaches; and behind 
him follow heaven and hell, those glorious and dreadful 
realities, to one or other of which every soul that leaves 
this world is eternally assigned. Let us then, for the 
love of God, in the name and bowels of Jesus, and in 
compassion to immortal souls of which we have the 
charge, be zealous and diligent in our labours, that we 
may be able to give our account with joy, and not with 
grief. Let our diligence increase in proportion as we 
approach the goal, and often reflect on the hastening 
moment that shall end our warfare. Let us sow the seed, 
let us plant, let us water. And, though we may not 
always see a ready and visible success, yet he who giv- 
eth the increase, knoweth in what time it is fittest to do 
it; perhaps when our eye can no longer behold it. The 
seed grew, saith our Saviour, while the husbandman 
slept. We would wish to see the immediate fruit of 
our labour; but God doth not always permit this, lest we 
should ascribe to ourselves the effects of his grace, and 
the work of his spirit. His will be done. Only let us 
be diligent, and leave our portion of the vineyard more 
improved to other labourers, who will very soon succeed 
us. Then, although one sow and the other reap, we 
shall rejoice together in the day of harvest. Amen. 



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